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DUKE UNIVERSITY LIBRARY 
DURHAM, N. C, 











The Modern Reader’s Bible 


New Testament Series 


St. Matthew 

Si. Mark 

An Epistle to Hebrews 

The Wisdom of St. James 

The General Epistles of St. Peter 
The General Epistle of St. Jude 


THE MODERN READER'S BIBLE 


A SERIES OF WORKS FROM THE SACRED SCRIPTURES PRESENTED 
IN MODERN LITERARY FORM 


ST. MATTHEW anp ST. MARK 


AND 


THE GENERAL EPISTLES 


EDITED, WITH AN INTRODUCTION AND NOTES 
BY 
RICHARD G. MOULTON, M.A. (CAMB.), PH.D. (PENN.) 


ProFEsSOR OF LITERATURE IN ENGLISH IN THE 
University oF CHICAGO 


New Bork 
THE MACMILLAN COMPANY 
LONDON: MACMILLAN & CO., Lrp. 


1902 


Ak rights reserved 


CopyriGuT, 1898, 


By THE MACMILLAN COMPANY. 


Set upand electrotyped January, 1898. Reprinted August, 
1898 ; July, 1899; January, July, 1900; January, 1902. 


Norwood Brese 
J. S. Cushing & Co. — Berwick & Smith 
Norwood Mass. U.S.A 


Wo. 
iB Soa Sch.R. 
20 
B58 aln- 
INTRODUCTION 
V1 


THE series of books which make up the New Testament 
group themselves into a clear and interesting unity. 


The Acts and Sayings of Jesus 
(Gospels) 


The Acts of the Apostles 
The Sayings of the Apostles (or Epistles) 


The Prophetic Vision of the New Testament 


This last, by its revival of the form and matter of ancient 
prophecy in application to the Christian dispensation, 
makes a link binding together the Old Testament and the 
New. The gospels, moreover, are for their age a sacred 
history like the historic books of the Old Testament ; 
and the epistles, like portions of Zhe Chrontcles, may be 
regarded as documents illustrative of the history. But 
such a description of them would obviously be inadequate. 
Indeed, it is extremely difficult to fit the gospels into any 
literary classification: from the point of view of literature, 


246647 


~+§ Introduction 


no less than of theology, they are a class of works that 
stand by themselves. They are our historic authorities 
for the most important of all events; yet the purpose of 
their authors is not to write history. Though they are 
concerned solely with the life of Jesus, yet they would be 
imperfectly described as biographies. They treasure up 
every saying of the Master, as certain books of the Old 
Testament collect the sayings of the wise; yet but small 
portions of the gospels have any resemblance to wisdom 
literature. It would be easier to associate them with the 
prophetic books of the Old Testament. But the prophets 
use every variety of literary form to emphasise and recom- 
mend the message from above of which they are inter- 
preters; Jesus Christ is himself the authority of the 
message he brings, and those through whom we learn of 
him are anxious to record and not to interpret. Moreover, 
an examination into the literary form of the gospels would 
be inextricably interwoven with another kind of enquiry: 
the close resemblances between these books, and their not 
less interesting differences, necessarily raise the question 
of their mutual relations, of their authorship, and possible 
connection with a common original. Such questions as 
these cannot be discussed here: not only do they belong 
to the domain of history rather than literature, but they 
are, of all historical questions, the questions on which there 
has been the fiercest controversy, and the widest difference 
and fluctuation of opinion. The aim of the present series 
v} 


Introduction %& 


goes no further than the placing the New Testament before 
the reader in the form which will best enable him to read 
each book in the light that may be collected from itself. 

In attempting thus to bring the New Testament works 
into the series of the Modern Reader’s Bible, attention is 
attracted first by the Gospel of St. Luke. Not only does 
this more than the rest exhibit the character of ordinary 
history, but further it has a continuation in the Acts of the 
Apostles, carrying the history a generation later. I pro- 
pose to include these in a single number of the series, the 
size of which will necessitate two volumes. Again, of the 
epistles, the larger number stand in the name of St. Paul, 
by far the most prominent of those engaged in extending 
the boundaries of the early church. It seems a convenient 
course to place these Pauline Epistles in the same num- 
ber of the series as the history, each epistle inserted at the 
point of the narrative with which it appears to connect 
itself, though, of course, distinguished from the history by 
difference of type. Such arrangement will assimilate this 
number of the series to Ze Exodus, in which, by the plan 
of Old Testament writers, the constitutional documents 
are made to stand at those points of the historic narrative 
with which they are to be associated. In another impor- 
tant respect this double volume of S?. Luke and St. Paul 
will be a counterpart of the earlier historic series: it will 
give the History of the New Testament Church as pre- 
sented by itself. Again, without entering into disputed 

vil 
17 


Ae >» £2 
PAGG 4s 


-§ Introduction 


questions of authorship, it seems a natural arrangement to 
include in a single volume the writings attributed by long 
tradition to St. John. There remains the present volume 
— published by request out of its course—as a miscellany 
in which are contained the other works of the New Testa- 
ment: the Gospels of St. Matthew and St. Mark, and The 
General Epistles. 

It is a leading purpose of the present series to use all 
devices of printing and page setting in order to assist 
the reader to catch the literary form of what he reads. The 
gospels have the twofold purpose of presenting alike the 
Acts and the Sayings of Jesus; I have thought it worth 
while, in this edition, to discriminate to the eye these two 
elements of the gospel narrative. But of course every word 
spoken by Jesus is not a ‘Saying’ in this sense. It would 
manifestly be improper to put forward as a ‘Saying’ of 
Jesus his words to the Canaanitish woman, “I was not 
sent but unto the lost sheep of the house of Israel”: such 
words make only a stage in an uncompleted incident. It 
is the independent Sayings that I have distinguished by 
difference of type. No one will be misled into under- 
standing such Sayings as more sacred or precious than 
other words of Christ; the words spoken on the cross, 
and in the institution of the Lord’s Supper, are among 
those not so distinguished. The difference intended to 
be conveyed is merely that the Sayings printed in heavy 
type can be studied as independent wholes: other words 

vul 


Introduction & 


of Jesus are merged in the incidents of which they form 
a portion. 

Apart from this, the chief work of arrangement in the 
present edition has consisted in the division of each book 
into its proper sections, and the supply of headings. I 
believe that there are few things which assist intelligent 
reading more than the mere mechanism of division and 
subdivision, provided such arrangement is based upon 
independent study of each of the works so treated; the 
plan followed in old versions of a uniform division of 
chapters and verses for all books of Scripture alike carries 
its condemnation upon the surface. The notes will be 
few: they attempt neither theological nor historical dis- 
cussion, but merely offer assistance towards catching the 
connection and emphasis of the writer’s thought. And 
the editor believes that no small number of his readers 
will welcome notes which make it their first aim to reduce 
the interruption of annotation to a minimum. 


I 


The Gospel of St. Matthew has two highly distinctive 
marks of individuality. One of these lies upon the surface. 
No one can read the book without perceiving that the 
author writes as a Hebrew to Hebrews; possibly he wrote 
originally in the Hebrew tongue. The Old Testament is 
continually before the eyes of Matthew as he composes 
the book with which the New Testament is to commence. 

1x 


—+§ Introduction 


Not only does he see in Jesus the fulfilment of Messianic 
prophecy, but the very phrases of the prophets come back 
to him with a new significance in the light of the story he 
is telling. The birth of Jesus from a virgin mother recalls 
Isaiah’s sign of the virgin and her mystic son Immanuel. 
The words of yearning which Hosea puts into the mouth 
of God, When Israel was a child I loved him and called 
my son out of Egypt, are a reminiscence associated with 
the flight into Egypt and the return by warning in a dream 
from God. And Jeremiah’s picture of Rachel weeping for 
her children, an item in his drama of Israel’s restoration, 
is recalled to Matthew by the massacre of the innocents. 
There is again an idiosyncrasy of Hebrew style which in 
Matthew’s gospel is found to have penetrated into the 
very scheme of his arrangement: the structure is con- 
tinually based on the number seven. The collection of 
Christ’s teaching which we call the Sermon on the Mount 
is arranged by Matthew in seven natural divisions; the 
seventh of these is a series of seven separate sayings, and 
the first section is a beatitude expanded into sevenfold 
illustration. Other evangelists speak of different expedi- 
tions of apostles sent out by Jesus, with brief instructions. 
Matthew gathers all these instructions together into a single 
sevenfold commission. All the writers make prominent 
the institution of the parable as a form of teaching: 
Matthew illustrates this section with exactly seven para- 
bles. The denunciations of Pharisaic hypocrisy are by 
x 


Introduction %& 


Matthew gathered together at one point, and the discourse 
is so modelled as to recall the Sevenfold Woe of Isaiah. 
In the discourse on the end of all things the three evan- 
gelists follow so closely the same order of thought that the 
division of the paragraphs in all three correspond; but 
while Mark and Luke stop with the fifth of these para- 
graphs, Matthew adds parables and additional foreshow- 
ings until the number of divisions has reached seven. 
It must not be supposed that there is anything strange or 
artificial in this repetition of the sevenfold structure. I 
have pointed out in previous volumes how widely such 
arrangement prevails in the Old Testament. Most of the 
prophetic books lend themselves to a sevenfold arrange- 
ment; the great Isaiahan Rhapsody not only has seven 
main divisions, but the first of them contains a movement 
seven times repeated; the last discourse of The Wisdom 
of Solomon supports its theme with seven illustrations, one 
of which is broken by a sevenfold digression. All that is 
implied in such a feature of style is an extreme sense 
of orderly arrangement; and to the Hebrew mind order 
suggests the number seven. 

The other distinguishing feature of St. Matthew is his 
philosophic grasp of the ministry of Jesus as a great his- 
toric movement. All the three evangelists use repeatedly 
the phrase ‘the kingdom of heaven’ or ‘the kingdom of 
God,’ which must have been a regular expression of Jesus 
himself. But Matthew is wholly occupied in tracing the 

x 


~§ Introduction 


development of this ‘kingdom of heaven’: its develop- 
ment as a conception, from the mere idea of a counterpart 
to Roman empire, which animated those who first hailed 
the Baptist’s announcement, to the conception of a spir- 
itual kingdom founded on service and self-denial, which 
Jesus with such difficulty inculcated in the minds of the 
inner circle of disciples ; the development again of a visible 
kingdom of heaven in human society, in antagonism with 
the ruling powers which crushed it only to give it its 
power of finally rising. It is natural that an historian of 
this type should give special prominence to the discourses 
of Jesus; further, it is the practice of St. Matthew to 
gather together from different parts of the life of his Mas- 
ter details of teaching that have a mutual connection, and 
to mass these together in a single discourse at the point 
where they will be most effective. It is the same with 
regard to incident. Modern harmonists who curiously 
enquire into the exact succession of incidents in the life of 
Christ find St. J/atthew the least historic of the gospels. 
But this is only because the mind of this writer is intent 
on the philosophic sequence, and a grouping of incidents 
that brings out their connection and significance. As we 
follow his narrative we catch a majestic movement of 
events that draws the whole life and ministry of Christ into 
a clear unity. 

The Gospel of St. Matthew is in the present edition 
divided into what appear to be its twelve natural sections 

xl 


Introduction & 





—I must not call them chapters, since that name has been 
appropriated by the traditional divisions. Of these the 
first two are preliminary, relating the Birth of Jesus, and 
his first appearance in public under the Ministry of John 
the Baptist. Here Matthew confines himself to the barest 
outline of narration, except in one respect: that in the 
first section more than anywhere else is found this writer’s 
characteristic use of the Old Testament. There is a strik- 
ing contrast between the narratives of Matthew and Luke 
at this point. The latter seems to have carefully collected 
all that was to be learned of the early life of Jesus, and he 
relates the incidents with special fulness. St. Matthew, 
on the other hand, seems guided in his very selection of 
incidents by the thoughts of prophetic literature which 
they call up. 

The third section opens the ministry of Jesus with the 
extended discourse which venerable tradition nas styiea 
the Sermon on the Mount Yet this is obviously no ser- 
mon in the modern sense. internal evidence and com- 
parison with the other gospels show that here, as elsewhere, 
Matthew is drawing together into one view characteristic 
examples of the teaching of Jesus; in the present case his 
earlier teaching is exemplified, and it is likely enough that 
an outward characteristic of the same period might be the 
discourse from a mountain slope. The teaching is the 
teaching of Jesus; the arrangement is that of St. Matthew. 
It is natural that a Hebrew philosovher should make “he 


Xit- 


~§ Introduction 


basis of his arrangement a literary form prominent in the 
Hebrew philosophy we call Wisdom literature. This is 
what I have termed the Maxim —a proverb-like text sup- 
ported by a prose comment; not only are such texts with 
comments prominent in Zcclestasticus and Ecclesiastes, but 
the form persists to the time of the Epistle of St. James. 
In this form of text and comment the Sermon on the 
Mount presents seven divisions, elaborating the founda- 
tion ideas of the new and heavenly wisdom. The shock 
of the opening text makes us feel how by the doctrine of 
Jesus the centre of gravity of human life and character is 
wholly shifted. It is to the ‘poor in spirit’ that the exal- 
tation of the new kingdom comes; and this phrase of the 
text gathers fulness with its sevenfold expansion — the 
mourners are blessed, and not the gay; the meek, and not 
the mighty; those who hunger after a righteousness they 
have not attained, and not the satisfied Pharisee; the 
merciful, and not the oppressor; the pure and not the 
worldly ; the peacemaker, and not the conqueror; the per- 
secutor is beneath his victim. Again, in contrast with 
the received ideal of a personal righteousness that would 
outshine that of others, the second and third maxims, with 
their images of the salt and the lamp, put forward an 
exaltation that is exalted only so long as it exerts its puri- 
fying and illuminating force upon others. The central 
article of the discourse brings out that the gospel is no 
relaxation of the law, but its intensification; the exposi- 
XIV 


Introduction %& 


tion of this thought is the paradox that the new right- 
eousness must exceed the righteousness of Scribes and 
Pharisees, and its final word is perfection. The fifth arti- 
cle prescribes the heavenward reference of our worship, in 
contradistinction to the righteousness that would be seen 
of men; the sixth calls for a heavenward trend of our de- 
sires in contradistinction to laying up treasure upon earth. 
It is in strict accordance with Wisdom literature that the 
final section should be a series of miscellaneous precepts ; 
and the discourse finds a closing note in the impressive 
image of the builders on the sand and on the rock. 

In the philosophic arrangement of St. Matthew’s Gospel 
the connected teaching of Jesus has been first exhibited, 
and its consequences remain to be regularly traced. The 
new doctrine has been, as it were, flung into the still waters 
of Jewish society; subsequent portions of the narrative 
watch the widening circles of effect. Or there is a better 
image to be found in the book itself. John the Baptist, 
in one of the sayings recorded by Matthew, describes his 
successor as having a fan in his hand, with which he will 
throughly purge his floor, gathering the wheat into his 
garner, and burning the chaff. This image of winnowing 
the wheat from the chaff seems to underlie the whole story 
of the developing kingdom of heaven, as St. Matthew tells 
it: from the first moment there appears an ever-widening 
rift between those who accept and those who oppose. 

In the fourth section of Matthew’s narrative, which gives 

xV 


6 Introduction 


the First Impressions of the teaching of Jesus, the two 
elements of the coming conflict are seen side by side. 
There is the Gathering of Disciples: not only are personal 
calls recorded, but at this point the very Scribes themselves 
show a disposition to press into the kingdom. There are 
also Hints of Antagonism, and at this time they are no 
more than hints: silent doubts as_to the claim to forgive 
sins, respectful questionings as to unpatriotic companying 
with publicans, or immoral companying with sinners, as to 
feasting while others fast. The section has an appropriate 
climax in an incident which leads the multitude to cry out 
in wonder, and the Pharisees to mutter the thought which 
hereafter is to be their great blasphemy. 

But from this point the winnowing power of Christ’s 
ministry, and the divergent effects of its contact with 
human society, have so increased that the successive sec- 
tions of St. Matthew’s narrative similarly diverge, and 
alternately treat of the disciples, with their deepening hold 
of the kingdom, and the outside world, with its intensi- 
fying opposition. The fifth section draws into one view 
the Organisation of Apostles to spread the news of the 
kingdom, and similarly unifies the instructions given them 
into a single Sevenfold Commission. From the Apostles | 
the narrative turns, in the sixth section, to the world, and 
brings out the Growing Isolation of Jesus in his Ministry : 
he gradually draws apart from the imperfect ministry of 
his forerunner; from the Pharisaic doctrine of the Sabbath, 


Xvi 















Introduction %& 


the great outward mark of the Hebrew nation; other oppo- 
sition of the Pharisees is pronounced a blasphemy against 
the Spirit of Holiness; from the wisdom and might of the 
great cities he turns to the simplicity of babes, to those 
who labour and are heavy laden; a final touch is found in 
the separation of Jesus from his very mother and brethren. 
With the seventh section we have returned to the band 
of disciples: here is brought out the distinction between 
the Public Parable, the dark saying addressed with its own 
winnowing power to the multitude, and the Private Inter- 
pretation, which with unwearied patience gives the full 
light to those who are thus being initiated into the ‘mys- 
tery’ of the kingdom of heaven. The eighth section 
resumes the external ministry: here are related the Greater 
Miracles — the wide-reaching effects of such incidents as 
the feeding of multitudes with a few loaves and fishes; 
here equally appears the Growing Antagonism, by which 
Christ’s own country casts him off, and Jerusalem sends 
a deputation to watch him, while Jesus himself staggers 
the faith of those closest to him by cutting down at one 
stroke the whole Tradition of the Elders, which had cast a 
veil of ceremonial frivolities over the face of the Mosaic 
law. Section nine, commencing with the confession of 
Peter, records the Full Recognition by the Disciples of the 
Kingdom; but the strange doctrine of the sufferings of 
the Messiah, which is thereupon revealed to them, raises 
in their minds perplexing questions of the Kingdom, and 
XV1L 


-€ Introduction 


its spirit is more and more fully unfolded. This brings 
us to the tenth section, the Entry into Jerusalem, and the 
Final Breach with the Ruling Classes; it closes with the 
sevenfold denunciation of the Scribes and Pharisees, and 
the weeping over the doomed city. The public ministry 
of Jesus has,now closed: the eleventh section contains 
the Discourse to the Disciples which is the Revelation of 
the End; and the final division of the narrative records the 
Passion of Jesus and his Resurrection. 

Literary criticism shows at its worst when it seeks to 
make preferences; and it would be wanting in reverence 
to the sacred character of the gospels to exalt one above 
the other. Each has its proper function, and makes 
appeal to a different class of readers. But it may be 
said that the Gospel of St. Matthew has a special inter- 
est for modern thought, and the rational spirit of enquiry 
which seeks a connected view of even the most sacred 
incidents; here we have a mind, cast in the mould of 
Hebrew philosophy, exhibiting its philosophic grasp of 
an historic world-movement of which the outer form is 
Hebrew. The historic books of the Old Testament, how- 
ever much they may leave to critical enquiry for adjustment 
and reconstruction, make a noble literary whole. They 
are the story of a theocracy in conflict with the secular: 
a national sense of divine kingship is gradually dissipated 
by assimilation to the visible government of surrounding 
peoples. Thus the Old Testament history is history of 


xvul 


Introduction 


failure : the secular government culminates in national exile, 
and the restored Jewish church becomes spiritual at the 
price of increased exclusiveness. A truer conclusion to 
the history of the Old Testament is found in the gospel of 
St. Matthew: here a kingdom of God that is essentially 
spiritual is seen developing in conflict with secular powers, 
which crush out of it all that is not spiritual, eternal, uni- 
versal. There can be no fitter close for this narrative of 
St. Matthew than his brief picture of the risen Lord, on 
the mountain of ascension, giving to the band of disci- 
ples the command to make disciples of all the nations, 
animated by a presence that will be in their midst even to 
the end of the world. 


II 


To the Gospel of St. Afark, considered as a literary 
work, little is needed in the way of introduction. It is 
sufficiently obvious that this gospel is addressed, not to 
Hebrews, but to Gentiles; and several times parentheses 
—in modern phrase, footnotes — give explanations of de- 
tails which by Hebrew readers would be taken for granted. 
In this, more than in the other narratives, we find general 
pictures of the ministry of Jesus. Especially prominent is 
the constant crowding of the multitudes roused by the 
works of wonder, which drive Jesus into desert places to 
seek privacy, while, if he enters a house, the whole city 
is gathered at the door. St. Mark deals much less fully 


Xx1x 


-+§ Introduction 


than the other evangelists with the actual teaching of the 
Master: the very ‘Sermon on the Mount’ is wanting. On 
the other hand, he preserves with more minuteness the 
outward circumstances amid which the teaching is deliv- 
ered. All three gospels bring out the exceeding difficulty 
with which the disciples receive the revelation of the 
sufferings of the Messiah: it is Mark who tells us how 
on the very mountain of the transfiguration the disciples 
‘wist not what to answer’ and ‘became sore afraid’; how 
again, ‘they understood not the saying, and were afraid 
to ask him’; how, in the going up to Jerusalem, ‘Jesus 
was going before them, and they were amazed, and they 
that followed were afraid.’ St. Matthew makes a single 
incident of the barren fig tree: St. Mark relates separately 
the mystic words addressed to the tree, and how, on the 
following morning, the marvel of the tree’s withering drew 
another lesson from the Master. St. Matthew, with his 
tendency to classification, includes with the other tempting 
questions the scribe’s enquiry as to the great command- 
ment of the law: St. Mark has preserved the separateness 
of this from the rest, and how the scribe did homage to 
the grandeur of the reply, and Jesus recognised the differ- 
ent spirit of this questioner. The external details intro- 
duced by this evangelist often serve as links binding 
incidents together: Matthew relates Christ’s saying about 
his mother and brethren immediately after the blasphemy 
of the Pharisees, but it is Mark who opens this latter 


xx 


Introduction & 


incident with the description of the crowd around the 
house where Jesus met the Pharisees, which was keeping 
his brethren outside. Accordingly, every reader catches 
in St. Mark a graphic fulness of detail suggesting that 
ultimately, if not immediately, this narrative has come 
from an eye-witness. It is here we read of the healing 
of a deaf man: how— 


he took him aside from the multitude privately, and put his 
fingers into his ears, and he spat, and touched his tongue; 
and looking up to heaven, he sighed, and saith unto him, 
Ephphatha, that is, Be opened. 


The healing of Bartimzus, again, is full of graphic detail: 


And many rebuked him, that he should hold his peace: but 
he cried out the more a great deal, Thou son of David, have 
mercy on me. And Jesus stood still, and said, Call ye him. 
And they call the blind man, saying unto him, Be of good 
cheer: rise, he calleth thee. And he, casting away his gar- 
ment, sprang up, and came to Jesus. 


And the narrative of Mark alone preserves one detail of 
the arrest—-the young maz, roused from sleep, with a 
linen cloth cast hastily on his body, hanging curiously 
about the procession, until at the first touch of an officer 
he leaves his garment and flees away naked: a detail of no 
relevance to the sacred character of the events, but giving 
a wonderful touch of vivid weirdness to the picture of that 
moment of panic. The main characteristic of St. Mark 
xX1 


~§ Introduction 


then is incidental narration. And this affects the literary 
form of this gospel. We have here, not the grouping of 
circumstances by classes or stages, but a sequence of inde- 
pendent narratives: I have not attempted in this case to 
arrange in organic chapters, but have allowed the whole 
to stand as a series of separate incidents. Zhe Gospel of 
St. Mark is not to be described as history, but as memoirs. 


III 


‘An Epistle to Hebrews’ is a fair rendering of the tra- 
ditional title, which, though it can have no authority as 
part of the original document, yet is borne out by the sub- 
stance of the epistle to which it is prefixed. The epistle 
is undoubtedly addressed to a particular church, which is 
specifically described as having once made a worthy con- 
fession under stress of persecution, and latterly in danger 
of relapsing to lower planes of spiritual life. But the ad- 
dress is made to the members of this church in their 
capacity as Hebrews, and a line of thought is followed 
which would appeal to the Hebrew mind wherever it was 
found. The work is thus in the fullest sense an ‘ Epistle 
General’: a manifesto called forth perhaps by particular 
circumstances, but exhibiting a general view of Christian 
truth as regarded from one of its many sides. 

Here, as always, full sympathy with a literary work in- 
volves clear grasp of its exact form. We are separated 

XA 


Introduction & 


from the Epistle to Hebrews, not only by differences of 
thought, but also by differences in habit and plan of think- 
ing. One of these differences it is easy to formulate. In 
the introduction to another volume* of this series I have 
spoken of the peculiar position of the digression in ancient 
literary style. With us a digression is regarded as an ex- 
ceptional thing, almost a confession of weakness. With 
certain writers of antiquity the digression is plainly an end 
in itself, a distinct element in an artistic scheme of expo- 
sition. Zhe Wisdom of Solomon—echoes of which are 
found in Hebrews — exhibits a chain of digressions regu- 
larly worked out and articulated into a main argument, the 
digressions sometimes containing the writer’s most promi- 
nent thoughts. It is the same in a less degree with the 
work here under consideration. The epistle towards its 
close speaks of itself as a ‘word of exhortation’: and there 
is running through it a strain of exhortation which must be 
regarded as the main thought. But with this are associated 
closely reasoned arguments, of the nature of digressions, by 
which particular points in the exhortation are supported ; 
in this digressive form are elaborated some of the most 
important among the leading ideas of the epistle, and in 
actual bulk the digressions make the larger half of the 
whole work. They are thus not so much digressions as 
tributary streams of thought; and the exhortation, as it 


* Ecclesiastes and Wisdom of Solomon, page xxiv. 


xxiii 


~§ Introduction 


resumes, gathers into the main stream of thought the suc- 
cessive contributions with which its volume is enriched. 

The epistle opens with a majestic sentence, in which it 
is said how the scattered revelations of the prophets have 
grown into a full revelation through a Son, who after his 
finished work of purification is exalted to the right hand of 
God. But before this sentence has reached the word of 
exhortation up to which it is leading a digression occurs. 
We are accustomed to think of the Law as given through 
Moses: the age of this epistle had expanded certain hints 
of the Old Testament into a complete doctrine of the 
mediation of angels as associated with the mediation of 
Moses. Accordingly the mention in the opening sentence 
of the word ‘angels’ drives the writer to his first line of 
tributary argument ; by elaborate quotations from Scripture 
is shown the superiority of the Son to the angels, who 
are but servants working for the heirs of salvation. Re- 
suming, the main thought exhorts to a greater diligence 
worthy of the greater salvation, a salvation by one to whom 
all things are subjected. Another digression anticipates 
the objection that all things are not yet seen in subjection 
to Jesus ; on the contrary, he has been made ‘a little lower 
than the angels,’ but only in order that by suffering he may 
become a faithful High Priest to mediate between God 
and a sinful people. In this paragraph of digression has 
appeared the chief thought in this first of the main divi- 
sions of the epistle — the High Priesthood of Jesus. 

xx1V 


Introduction & 


The exhortation, as it resumes, gathers in this thought 
of the High Priesthood of Jesus; comparing his faithful- 
ness with the faithfulness of God’s servant Moses, the 
writer quotes the psalmist’s appeal against the hardening 
of heart which kept some of Moses’s followers from enter- 
ing into God’s rest. This leads to a digression, in which 
it is argued that the ‘rest’ which the psalmist has in mind 
can be neither the rest after the work of creation, nor yet 
the rest of the promised land: there must remain a sab- 
bath rest for the people of God. The exhortation can then 
continue: let us hold fast our confession, confiding in our 
High Priest. This gives opportunity for the advance of 
thought which makes the second division of the epistle: 
not only is Jesus High Priest, but his is a priesthood more! 
exalted than that of the Levitical law — he is a High Priest 
after the order of Melchizedek. The thought thus opened 
is supported by a series of digressive arguments. First, 

pthere is a digression in the full sense of the term: an 
appeal to the Hebrews addressed in the epistle to rouse 
themselves from apathy, and press on towards fulness of 
spiritual growth. Then three lines of analogy are elabo- 
rated, bringing out the superior priesthood of the Christ. 
Melchizedek abides a priest for ever: in contrast with a 
Levitical order of mortal priests, which indeed, in Abra- 
ham, did homage to Melchizedek. Again, Jesus is min- 
ister of the true tabernacle, not its shadow: the very ritual 
of the old dispensation proclaimed that the way to the 
XXV 


~§ Introduction 


holiest was not yet manifested, whereas Christ, through 
the more perfect tabernacle ‘not made with hands’ passed 
once for all into the holy place, and made eternal redemp- 
tion. Yet again, the covenant of Moses needed a victim 
whose blood was its dedicatory sign: his better sacrifice 
of himself, and his blood of cleansing, has made Jesus the 
mediator of a better covenant. 

We pass into the third division of the epistle, which 
gathers up the thoughts of the High Priesthood of Jesus 
and the way thus opened into the holy place, and makes 
appeal to hold fast hope and confession, with even more 
firmness as the end approaches; since it is ‘by his faith 
that the righteous shall live.’ This quotation from Habak- 
kuk gives opportunity for the famous digression, in which 
‘faith’ is described as giving substance to future hopes 
and daring to put the unseen to the test. It displays the 
long succession of the fathers, who had witness borne to 
their faith, yet received not the promise, waiting for us 
before they could be made perfect. When from the di- 
gression we return to the appeal, this glorious array of 
witnesses is made additional incentive to high effort in the 
race set before us, to an endurance of what is but the pain 
of chastening. So is reached the peroration: not to the 
material terrors of Moses’s mount have they come, but to 
the spiritual glories of Mount Zion and the Mediator of 
the New Covenant. A fourth section of general exhorta- 
tions brings the epistle to a close. 

XXV1 


Introduction 


Such is the regular scheme of thought in the Epistle to 
Hebrews: a strain of exhortation resting upon tributary 
lines of argument which interrupt it only to enrich. The 
treatment of this and the other epistles in the present 
edition will be one which I have already applied in earlier 
volumes to Wisdom literature: I offer little in the way of 
notes, but endeavour to bring out the connection of thought 
through a whole work by a syllabus, constructed on the 
principle that a paragraph of the syllabus stands for a par- 
agraph of the text. In the present case the two lines of 
thought that are interwoven throughout the whole move- 
ment of the epistle will be found separated to the eye in 
the syllabus. 


IV 


The Epistle of St. James, it is manifest to every reader, 
stands apart from all the other epistles of the New Testa- 
ment. It contains nothing of an epistle except the super- 
scription; for the rest, both matter and form assimilate its 
contents to the scriptural philosophy which is called Wis- 
dom literature. In place of the connected thread of argu- 
ment making the unity of a Pauline epistle we have in this 
work independent sections: these are found to be in form 
maxims and essays of the type of Eccleszasticus. Of this 
last work St. James is clearly a deep student. Zhe Wis- 
dou of Jesus the son of Sirach in the Old Testament 
Apocrypha has its counterpart in Zhe Wisdom of St. 


XXvii 


+4 Introduction 


James in the New Testament. It is true that two out or 
the twelve portions into which this epistle may be divided 
are cast in the more direct form of appeal which makes 
them discourses ; but the work in this respect is not going 
beyond the range of gnomic literature as seen in Zhe Wis- 
dom of Solomon. The matter of this book represents the 
old conception of Wisdom leavened with the new spirit of 
Christianity. It is significant that the universal formula 
of Old Testament wisdom, ‘ My Son,’ is here replaced by 
the ‘ My brethren’ that still greets us from Christian pul- 
pits. St. James’s topics are just what the combination of 
the Old and the New would suggest. He expounds the 
paradox of the Joy of Temptation, of the brother of low 
degree glorying in his high estate and the rich in that he 
is made low; he speaks of the Prayer for Wisdom, Respect 
of Persons, Faith and Works, the Responsibility of Speech, 
the Earthly Wisdom and the Wisdom from Above, the 
Blessed Work of Converting. If ‘the law’ is all in all to 
the son of Sirach, St. James stands no less for the suprem- 
acy of the Christian ‘law of liberty.’ Perhaps the pro- 
foundest reflection in all Wisdom literature is the essay in 
which St. James is enquiring into the Sources of the Evil 
and the Good in us: of the Evil, in the chain of degenera- 
tion through the three links lust, sin, death; of the good, 
in the inborn word developed by patient listening and 
acting until it can look into the perfect mirror of the law 
of liberty. And in considering this essay as a literary 
XxvVill 


Introduction & 


work, it becomes not less interesting when we recollect 
that it has inspired the allegory of Sin and Death, which 
makes one of the strongest threads running through the 
Paradise Lost of Milton. 


Vv 


There remain in the contents of this miscellaneous vol- 
ume three more works: the Epistles of St. Peter and St. 
Jude. These belong to the type already mentioned — the 
Epistle General. In two out of the three the superscrip- 
tion makes them universal; in the other case St. Peter 
addresses the Elect of a Dispersion so wide as to be prac- 
tically universal. The contents of the three have the 
character that belongs to the General Epistle: they are 
manifestos of the whole Christian faith, modified in its 
presentation by the special circumstances which call them 
forth. In all three these surrounding circumstances are 
the same: a near sense of the end of all things, and the 
intrusion of false prophets who are corrupting the church 
from purity of doctrine and of living. 

The matter of the three epistles I endeavour to bring 
out in the form of a syllabus such as I have already de- 
scribed. One remark may be added here. No one can 
read St. Peter and St. /ude without feeling that a stream 
of fervid eloquence runs through each. Yet in their Eng- 
lish dress the eloquence of these writings suffers interrup- 

XX1X 


+§ Introduction 


tion through the way in which successive sentences are 
dovetailed together with a roughness that often seems 
awkwardness. Partly no doubt this arises from real diver- 
gence in habits of thought between our times and the 
times of the epistles. But in part I believe the apparent 
obscurity of these works may be credited to received theo- 
ries of translation, according to which every Greek par- 
ticle must have a representation in the wording of the 
English sentence. In concatenation of sentences the 
Greek and English languages are strongly contrasted: 
Greek prose packs its sentences into close connection by 
the positive bonds of particles; the English, more than 
most languages, leans to asyndeton. It is too often as- 
sumed that Greek in this respect has a logical superiority, 
which the English translator seeks as far as may be to 
imitate. But this may reasonably be doubted. In art it 
is recognised that to suggest is often more potent than to 
define ; and the genius of the English language, that al- 
lows sentences to suggest their mutual relations without 
the interference of a visible symbol of connection, may be 
more true to the subtleties of thought than the Greek habit 
of indicating connection by words, which soon become 
more defined than the relations for which they have to 
stand. We may yet hope to see translation that would 
leave such writings as St. Peter and St. Jude to exert the 
full power of their eloquence, uninterrupted by repeated 
strains of what is to us unnatural sentence connection. 
XXX 


Introduction & 


*x + 
* . 
The text is that of the Revised Version, the marginal 

alternatives being often adopted. For the use of it I ex- 
press my obligation to the University Presses of Oxford 
and Cambridge. A Reference Table at the end connects 
the numbering of this volume with the chapters and verses 
of the Bible. 


XXxi 





THE GOOD TIDINGS 
(GOSPEL) 


OR 


THE ACTS AND SAVINGS OF JESUS 


ACCORDING TO 


ST. MATTHEW 





St. MatTTrHEew 


THE BIRTH OF JESUS 


II 


JOHN THE BAPTIST AND THE APPEARANCE OF JESUS IN PUBLIC 


III 


OPENING OF THE MINISTRY OF JESUS AND THE SEVENFOLD 
DISCOURSE 


IV 


FIRST IMPRESSIONS: GATHERING OF DISCIPLES AND HINTS OF 
ANTAGONISM 


Vv 


ORGANISATION OF APOSTLES AND THE SEVENFOLD COMMISSION 


VI 


GROWING ISOLATION OF JESUS AND HIS MINISTRY 
a 


~6 St. Matthew 





VII 


THE PUBLIC PARABLE AND THE PRIVATE INTERPRETATION 


VIII 


THE GREATER MIRACLES AND THE GROWING ANTAGONISM 


Ix 


FULLER RECOGNITION BY THE DISCIPLES OF THE KINGDOM 
AND QUESTIONS ARISING THEREUPON 


x 


THE ENTRY INTO JERUSALEM AND FINAL BREACH WITH THE 
RULING CLASSES 


XI 
DISCOURSE TO THE DISCIPLES: THE SEVENFOLD REVELATION 
OF THE END 
XII 


THE PASSION AND RESURRECTION OF JESUS 


4 


The Genealogy of Jesus Christ 
the Son of David 
the Son of Abraham 


Genealogy ~& The Gospel 


Abraham begat Isaac 
and Isaac begat Jacob 

and Jacob begat Judah and his brethren 

and Judah begat Perez and Zerah of Tamar 
and Perez begat Hezron 
and Hezron begat Ram 
and Ram begat Amminadab 
and Amminadab begat Nahshon 
and Nahshon begat Salmon 
and Salmon begat Boaz of Rahab 

and Boaz begat Obed of Ruth 

and Obed begat Jesse 

and Jesse begat David the King. 


And David begat Solomon of her that had been the wife of Uriah 
and Solomon begat Rehoboam 
and Rehoboam begat Abijah 
and Abijah begat Asa 
and Asa begat Jehoshaphat 
and Jehoshaphat begat Joram 
and Joram begat Uzziah 
and Uzziah begat Jotham 
and Jotham begat Ahaz 
and Ahaz begat Hezekiah 
and Hezekiah begat Manasseh 
and Manasseh begat Amon 
and Amon begat Josiah 
and Josiah begat Jechoniah and his 
brethren at the time of the carrying 
away to Babylon. 


6 


St. Matthew Genealogy 
And after the carrying away to Babylon Jechoniah begat Shealtiel 
and Shealtiel begat Zerubbabel 
and Zerubbabel begat Abiud 
and Abiud begat Eliakim 
and Eliakim begat Azor 
and Azor begat Sadoc 
and Sadoc begat Achim 
and Achim begat Eliud 
and Eliud begat Eleazar 
and Eleazar begat Matthan 
and Matthan begat Jacob 
and Jacob begat Joseph 
the husband of Mary 
of whom was born Jesus who is 
called the Christ, 


So all the generations from Abraham unto David are fourteen gen- 
erations 


and from David unto the carrying away to Babylon fourteen 
generations 


and from the carrying away to Babylon unto the Christ 
fourteen generations. 


7 





I 
THE BIRTH OF JESUS 


Now the birth of Jesus Christ was on this wise: When 
his mother Mary had been betrothed to Joseph, before 
they came together she was found with child 
of the Holy Ghost. And Joseph her hus- 
band, being a righteous man, and not willing 
to make her a public example, was minded to put her away 
privily. But when he thought on these things, behold, an 
angel of the Lord appeared unto him in a dream, saying, 
Joseph, thou son of David, fear not to take unto thee Mary 
thy wife: for that which is conceived in her is of the Holy 
Ghost. And she shall bring forth ason; and thou shalt 


call his name 
JESUS 


for it is he that shall ‘save’ his people from their sins. 

Now all this is come to pass, that it might be fulfilled 

which was spoken by the Lord through the prophet, say- 

ing: Behold, the virgin shall be with child, and shall bring 

forth a son, and they shall call his name ‘Immanuel; 
9 


I +4 The Gospel 


which is, being interpreted, ‘God with us.’ And Joseph 
arose from his sleep, and did as the angel of the Lord 
commanded him, and took unto him his wife; and knew 
her not till she had brought forth ason: and he called his 
name 

JESaS, 


Now when Jesus was born in Bethlehem of Judza in the 
days of Herod the king, behold, Wise men from the east 
Visit ofthe Came to Jerusalem, saying, Where is he that 
Magi—Flight is born King of the Jews? for we saw his star 
intoEgypt in the east, and are come to worship him. 
And when Herod the king heard it, he was troubled, and 
all Jerusalem with him. And gathering together all the 
chief priests and scribes of the people, he inquired of them 
where the Christ should be born. And they said unto 
him, In Bethlehem of Judza: for thus it is written by the 
prophet: And thou Bethlehem, land of Judah, art in no 
wise least among the princes of Judah: for out of thee 
shall come forth a governor, which shall be shepherd of my 
people Israel. Then Herod privily called the Wise men, 
and learned of them carefully what time the star appeared. 
And he sent them to Bethlehem, and said, Go and search 
out carefully concerning the young child; and when ye 
have found him, bring me word, that I also may come and 
worship him. And they, having heard the king, went their 
way; and lo, the star, which they saw in the east, went 

to 


St. Matthew 8 I 


before them, till it came and stood over where the young 
child was. And when they saw the star, they rejoiced 
with exceeding great joy. And they came into the house 
and saw the young child with Mary his mother; and they 
fell down and worshipped him; and opening their treasures 
they offered unto him gifts, gold and frankincense and 
myrrh. And being warned of God in a dream that they 
should not return to Herod, they departed into their own 
country another way. 

Now when they were departed, behold, an angel of the 
Lord appeareth to Joseph in a dream, saying, Arise and 
take the young child and his mother, and flee into Egypt, 
and be thou there until I tell thee: for Herod will seek 
the young child to destroy him. And he arose and took 
the young child and his mother by night, and departed 
into Egypt; and was there until the death of Herod: that 
it might be fulfilled which was spoken by the Lord through 
the prophet, saying, Out of Egypt did I call my son. 
Then Herod, when he saw that he was mocked of the Wise 
men, was exceeding wroth, and sent forth, and slew all the 
male children that were in Bethlehem, and in all the bor- 
ders thereof, from two years old and under, according to 
the time which he had carefully learned of the Wise men. 
Then was fulfilled that which was spoken by Jeremiah the 
prophet, saying: A voice was heard in Ramah, weeping 
and great mourning, Rachel weeping for her children ; and 
she would not be comforted, because they are not. 

II 


rN 


I 6 The Gospel 


But when Herod was dead, behold, an angel of the Lord 
appeareth in a dream to Joseph in Egypt, saying, Arise 
and take the young child and his mother, and go into the 
land of Israel: for they are dead that sought the young ~ 
child’s life. And he arose and took the young child and 
his mother, and came into the land of Israel. But when 
he heard that Archelaus was reigning over Judza in the 
room of his father Herod, he was afraid to go thither; and 
being warned of God in a dream, he withdrew into the 
parts of Galilee, and came and dwelt in a city called 
Nazareth: that it might be fulfilled which was spoken by 
the prophets, that he should be called a Nazarene. 

12 


St. Matthew 3 II 


II 


JOHN THE BAPTIST AND THE APPEARANCE 
OF JESUS IN PUBLIC 


And in those days cometh John the Baptist, preaching 
in the wilderness of Judza, saying, Repent ye; for the 
kingdom of heaven is at hand. For this is Tote 
he that was spoken of by Isaiah the prophet, Baptist 
saying: Zhe voice of one crying tn the wilder- 
ness, Make ye ready the way of the Lord, make his paths 
straight. Now John himself had his raiment of camel’s 
hair, and a leathern girdle about his loins; and his food 
was locusts and wild honey. Then went out unto him 
Jerusalem, and all Judza, and all the region round about 
Jordan; and they were baptized of him in the river Jordan, 
confessing their sins. But when he saw many of the 
Pharisees and Sadducees coming to his baptism, he said 
unto them, Ye offspring of vipers, who warned you to flee 
from the wrath to come? Bring forth therefore fruit worthy 
of repentance: and think not to say within yourselves, We 
have Abraham to our father: for I say unto you, that God 

q3 


II + The Gospel 


is able of these stones to raise up children unto Abraham. 
And even now is the axe laid unto the root of the trees: 
every tree therefore that bringeth not forth good fruit is 
hewn down, and cast into the fire. I indeed baptize you 
with water unto repentance: but he that cometh after me 
is mightier than I, whose shoes I am not worthy to bear: 
he shall baptize you with the Holy Ghost and with fire: 
whose fan is in his hand, and he will throughly cleanse 
his threshing-floor; and he will gather his wheat into the 
garner, but the chaff he will burn up with unquenchable 
fire. 

Then cometh Jesus from Galilee to the Jordan unto 
John, to be baptized of him. But John would have hin- 
dered him, saying, I have need to be baptized 
of thee, and comest thou to me? But Jesus 
answering said unto him, Suffer me now: for 
thus it becometh us to fulfil all righteousness. Then he 
suffereth him. And Jesus, when he was baptized, went 
up straightway from the water: and lo, the heavens were 
opened unto him, and he saw the Spirit of God descend- 
ing as a dove, and coming upon him; and lo, a voice out 
of the heavens, saying, This is my beloved Son, in whom I 
am well pleased. 

Then was Jesus led up of the Spirit into the wilderness 
to be tempted of the devil. And when he had fasted forty 
days and forty nights, he afterward hungered. And the 
tempter came and said unto him, If thou art the Son of 

14 


The Baptism 
of Jesus 


St. Matthew II 


God, command that these stones become bread. But he 

answered and said, It is written, Man shall not live by 

bread alone, but by every word that proceed- 

eth out of the mouth of God. Then the devil The Tempta- 
Eel ti . tion in the 

taketh him into the holy city; and he set wijgerness 

him on the pinnacle of the temple, and saith 

unto him, If thou art the Son of God, cast thyself down: 

for it is written, 


He shall give his angels charge concerning thee: 
And on their hands they shall bear thee up, 
Lest haply thou dash thy foot against a stone. 


Jesus said unto him, Again it is written, Zou shalt not 
tempt the Lord thy God. Again, the devil taketh him 
unto an exceeding high mountain, and sheweth him all the 
kingdoms of the world, and the glory of them; and he 
said unto him, All these things will I give thee, if thou wilt 
fall down and worship me. Then saith Jesus unto him, 
Get thee hence, Satan: for it is written, Zou shalt wor- 
ship the Lord thy God, and him only shalt thou serve. 
Then the devil leaveth him; and behold, angels came and 
ministered unto him. 

Now when he heard that John was delivered up, he 
withdrew into Galilee; and leaving Nazareth, he came 
and dwelt in Capernaum, which is by the sea, in the 
borders of Zebulun and Naphtali: that it might be fulfilled 
which was spoken by Isaiah the prophet, saying: 

15 


Il ~& The Gospel 


The land of Zebulun and the land of Naphtali, 
Toward the sea, beyond Jordan, Galilee of the Gentiles, 


The people which sat in darkness 


Saw a great light, 
And to them which sat in the region and shadow of 


death, 
To them did light spring up. 
16 


St. Matthew 8e III 


III 


OPENING OF THE MINISTRY OF JESUS AND 
THE SEVENFOLD DISCOURSE 


From that time began Jesus to preach, and to say, Re- 
pent ye; for the kingdom of heaven is at hand. 

And walking by the sea of Galilee, he saw two brethren, 
Simon who is called Peter, and Andrew his brother, cast- 
ing a net into the sea; for they were fishers. And he 
saith unto them, Come ye after me, and I will make you 
fishers of men. And they straightway left the nets, and 
followed him. And going on from thence he saw other 
two brethren, James the son of Zebedee, and John his 
brother, in the boat with Zebedee their father, mending 
their nets; and he called them. And they straightway 
left the boat and their father, and followed him. 

And Jesus went about in all Galilee, teaching in their 
synagogues, and preaching the gospel of the kingdom, and 
healing all manner of disease and all manner of sickness 
among the people. And the report of him went forth 
into all Syria: and they brought unto him all that were 

c 17 


Ili ~@ The Gospel 


sick, holden with divers diseases and torments, possessed 
with devils, and epileptic, and palsied; and he healed 
them. And there followed him great multitudes from 
Galilee and Decapolis and Jerusalem and Judza and from 
beyond Jordan. 

And seeing the multitudes, he went up into the moun- 
tain: and when he had sat down, his disciples came unto 
him: and he opened his mouth and taught them, saying: 


i 
Blessed are the poor in spirit: 
For theirs is the kingdom of heaven. 


Blessed are they that mourn: for they shall be comforted. 
Blessed are the meek: for they shall inherit the earth. 
Blessed are they that hunger and thirst after righteousness : 
for they shall be filled. Blessed are the merciful: for they 
shall obtain mercy. Blessed are the pure in heart: for 
they shall see God. Blessed are the peacemakers: for 
they shall be called sons of God. Blessed are they that 
have been persecuted for righteousness’ sake: for theirs is 
the kingdom of heaven. Blessed are ye when men shall 
reproach you, and persecute you, and say all manner of 
evil against you falsely, for my sake. Rejoice, and be 
exceeding glad: for great is your reward in heaven: for so 
persecuted they the prophets which were before you. 

18 


St. Matthew & III ii-iv 


li 
Ye are the salt of the earth. 


But if the salt have lost its savour, wherewith shall it be 
salted ? it is thenceforth good for nothing, but to be cast 
out and trodden under foot of men. 


iii 
Ye are the light of the world. 


A city set on a hill cannot be hid. Neither do men light 
a lamp, and put it under the bushel, but on the stand; 
and it shineth unto all that are in the house. Even so let 
your light shine before men, that they may see your good 
works, and glorify your Father which is in heaven. 


iv 
Think not that I came to destroy the law or the prophets : 
I came not to destroy, but to fulfil. 


For verily I say unto you, Till heaven and earth pass 
away, one jot or one tittle shall in no wise pass away 
from the law, till all things be accomplished. Whosoever 
therefore shall break one of these least commandments, 
and shall teach men so, shall be called least in the kingdom 

19 


III iv + The Gospel 


of heaven: but whosoever shall do and teach them, he 
shall be called great in the kingdom of heaven. 

For I say unto you, that except your righteousness shall 
exceed the righteousness of the scribes and Pharisees, ye 
shall in no wise enter into the kingdom of heaven. Ye 
have heard that it was said to them of old time, Thou 
shalt not kill; and whosoever shall kill shall be in danger 
of the judgement: but I say unto you, that every one who 
is angry with his brother shall be in danger of the judge- 
ment; and whosoever shall say to his brother, Raca, shall 
be in danger of the council; and whosoever shall say, Thou 
fool, shall be in danger of the hell of fire. If therefore 
thou art offering thy gift at the altar, and there remem- 
berest that thy brother hath aught against thee, leave there 
thy gift before the altar, and go thy way, first be reconciled 
to thy brother, and then come and offer thy gift. Agree 
with thine adversary quickly, whiles thou art with him 
in the way; lest haply the adversary deliver thee to the 
judge, and the judge deliver thee to the officer, and thou be 
cast into prison: verily I say unto thee, Thou shalt by no 
means come out thence, till thou have paid the last far- 
thing. Ye have heard that it was said, Thou shalt not 
commit adultery: but I say unto you, that every one that 
looketh on a woman to lust after her hath committed 
adultery with her already in his heart. And if thy right 
eye causeth thee to stumble, pluck it out, and cast it from 


thee: for it is profitable for thee that one of thy members 
20 


St. Matthew & III iv 


should perish, and not thy whole body be cast into hell. 
And if thy right hand causeth thee to stumble, cut it off, 
and cast it from thee: for it is profitable for thee that one 
of thy members should perish, and not thy whole body go 
into hell. It was said also, Whosoever shall put away his 
wife, let him give her a writing of divorcement: but I say 
unto you, that every one that putteth away his wife, sav- 
ing for the cause of fornication, maketh her an adulteress: 
and whosoever shall marry her when she is put away com- 
mitteth adultery. Again, ye have heard that it was said 
to them of old time, Thou shalt not forswear thyself, but 
shalt perform unto the Lord thine oaths: but I say unto 
you, Swear not at all; neither by the heaven, for it is the 
throne of God; nor by the earth, for it is the footstool of 
his feet; nor by Jerusalem, for it is the city of the great 
King; neither shalt thou swear by thy head, for thou 
canst not make one hair white or black. But let your 
speech be, Yea, yea; Nay, nay: and whatsoever is more 
than these is of the evil one. Ye have heard that it was 
said, An eye for an eye, and a tooth for a tooth: but I say 
unto you, Resist not him that is evil: but whosoever smit- 
eth thee on thy right cheek, turn to him the other also. 
And if any man would go to law with thee, and take away 
thy coat, let him have thy cloke also. And whosoever shall 
compel thee to go one mile, go with him twain. Give to 
him that asketh thee, and from him that would borrow of 


thee turn not thou away. Ye have heard that it was said, 
2I 


III v 6 The Gospe) 


Thou shalt love thy neighbour, and hate thine enemy: but 
I say unto you, Love your enemies, and pray for them that 
persecute you; that ye may be sons of your Father which 
is in heaven: for he maketh his sun to rise on the evil and 
the good, and sendeth rain on the just and the unjust. For 
if ye love them that love you, what reward have ye? do 
not even the publicans the same? And if ye salute your 
brethren only, what do ye more than others ? do not even 
the Gentiles the same? Ye therefore shall be perfect, as 
your heavenly Father is perfect. 


vV 


Take heed that ye do not your righteousness before men, 
to be seen of them: 

Else ye have no reward with your Father which is in 
heaven. 


When therefore thou doest alms, sound not a trumpet 
before thee, as the hypocrites do in the synagogues and 
in the streets, that they may have glory of men. Verily 
I say unto you, They have received their reward. But 
when thou doest alms, let not thy left hand know what 
thy right hand doeth: that thine alms may be in secret: 
and thy Father which seeth in secret shall recompense 
thee. And when ye pray, ye shall not be as the hypo- 
crites: for they love to stand and pray in the synagogues 

22 


St. Matthew & III v 


and in the corners of the streets, that they may be seen 
of men. Verily I say unto you, They have received their 
reward. But thou, when thou prayest, enter into thine 
inner chamber, and having shut thy door, pray to thy 
Father which is in secret, and thy Father which seeth 
in secret shall recompense thee. And in praying use not 
vain repetitions, as the Gentiles do: for they think that 
they shall be heard for their much speaking. Be not 
therefore like unto them: for your Father knoweth what 
things ye have need of, before ye ask him. After this 
manner therefore pray ye: 


Our Father which art in heaven: 
Hallowed be thy name, 
Thy kingdom come, 
Thy will be done, 

As in heaven, so on earth. 


Give us this day 
Our daily bread. 


And forgive us our debts, 
As we also have forgiven our debtors. 


And bring us not into temptation, 
But deliver us from the evil one. 


For if ye forgive men their trespasses, your heavenly 
Father will also forgive you. But if ye forgive not men 
23 


III vi ~& The Gospel 


their trespasses, neither will your Father forgive your 
trespasses. Moreover when ye fast, be not, as the hypo- 
crites, of a sad countenance: for they disfigure their faces, 
that they may be seen of men to fast. Verily I say unto 
you, They have received their reward. But thou, when 
thou fastest, anoint thy head, and wash thy face; that 
thou be not seen of men to fast, but of thy Father which 
is in secret: and thy Father, which seeth in secret, shall 
recompense thee. 


v1 


Lay not up for yourselves treasures upon the earth, 
Where moth and rust doth consume, 
And where thieves break through and steal: 

But lay up for yourselves treasures in heaven, 
Where neither moth nor rust doth consume, 
And where thieves do not break through nor steal. 


For where thy treasure is, there will thy heart be also. 
The lamp of the body is the eye: if therefore thine eye 
be single, thy whole body shall be full of light; but if 
thine eye be evil, thy whole body shall be full of dark- 
ness; if therefore the light that is in thee be darkness, 
how great is the darkness! No man can serve two 
masters: for either he will hate the one, and love the 
other; or else he will hold to one, and despise the other. 
Ye cannot serve God and mammon, Therefore I say unto 

24 


St. Matthew & III vi 


you, be not anxious for your life, what ye shall eat, or 
what ye shall drink; nor yet for your body, what ye shall 
put on. Is not the life more than the food, and the body 
than the raiment? Behold the birds of the heaven, that 
they sow not, neither do they reap, nor gather into barns; 
and your heavenly Father feedeth them. Are not ye of 
much more value than they? And which of you by being 
anxious can add one cubit unto his stature? And why are 
ye anxious concerning raiment? Consider the lilies of the 
field, how they grow; they toil not, neither do they spin: 
yet I say unto you, that even Solomon in all his glory was 
not arrayed like one of these. But if God doth so clothe 
the grass of the field, which today is, and tomorrow is cast 
into the oven, shall he not much more clothe you, O ye 
of little faith? Be not therefore anxious, saying, What 
shall we eat? or, What shall we drink? or, Wherewithal 
shall we be clothed ?—for after all these things do the 
Gentiles seek—for your heavenly Father knoweth that ye 
have need of all these things. But seek ye first his king- 
dom, and his righteousness; and all these things shall be 
added unto you. Be not therefore anxious for the morrow: 
for the morrow will be anxious for itself. Sufficient unto 
the day is the evil thereof. 
a5 


III vii ~& The Gospel 


vil 


Judge not: 
That ye be not judged. 


For with what judgement ye judge, ye shall be judged: 
and with what measure ye mete, it shall be measured 
unto you. And why beholdest thou the mote that is in 
thy brother’s eye, but considerest not the beam that is 
in thine own eye? Or how wilt thou say to thy brother, 
Let me cast out the mote out of thine eye; and lo, the 
beam is in thine own eye? Thou hypocrite, cast out first 
the beam out of thine own eye; and then shalt thou see 
clearly to cast out the mote out of thy brother’s eye. 


a 
Give not that which is holy unto the dogs, 
Neither cast your pearls before the swine: 
Lest haply they trample them under their feet, 
And turn and rend you. 


3 
Ask, and it shall be given you; 
Seek, and ye shall find; 
Knock, and it shall be opened unto you: 
For every one that asketh receiveth, 
And he that seeketh findeth, 
And to him that knocketh it shall be opened. 
26 


St. Matthew Ill vii 


Or what man is there of you, who, if his son shall ask him 
for a loaf, will give him a stone; or if he shall ask for a 
fish, will give him a serpent? If ye then, being evil, 
know how to give good gifts unto your children, how 
much more shall your Father which is in heaven give 
good things to them that ask him? 


4 

All things therefore whatsoever ye would that men 
should do unto you, even so do ye also unto them: for 
this is the law and the prophets. 


5 
Enter ye in by the narrow gate. 


For wide is the gate, and broad is the way, that leadeth to 
destruction, and many be they that enter in thereby. For 
narrow is the gate, and straitened the way, that leadeth 
unto life, and few be they that find it. 


6 

Beware of false prophets, 
Which come to you in sheep’s clothing, 
But inwardly are ravening wolves. 


By their fruits ye shall know them. Do men gather 
grapes of thorns, or figs of thistles ? Even so every good 
tree bringeth forth good fruit; but the corrupt tree bringeth 

27 


Ill vii ~§ The Gospel 


forth evil fruit. A good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit. Every 
tree that bringeth not forth good fruit is hewn down, and 
cast into the fire. Therefore by their fruits ye shall know 


them. 
7 


Not every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven; but he that doeth the 
will of my Father which is in heaven. Many will say 
to me in that day, Lord, Lord, did we not prophesy by 
thy name, and by thy name cast out devils, and by thy 
name do many mighty works? And then will I profess 
unto them, I never knew you: depart from me, ye that 
work iniquity. Every one therefore which heareth these 
words of mine, and doeth them, shall be likened unto a 
wise man, which built his house upon the rock: and the 
tain descended, and the floods came, and the winds blew, 
and beat upon that house; and it fell not: for it was 
founded upon the rock. And every one that heareth these 
words of mine, and doeth them not, shall be likened unto 
a foolish man, which built his house upon the sand: and 
the rain descended, and the floods came, and the winds 
blew, and smote upon that house; and it fell: and great 
was the fall thereof. 

28 


St. Matthew 8 IV i 


IV 


FIRST IMPRESSIONS: GATHERING OF DIS- 
CIPLES AND HINTS OF ANTAGONISM 


1 


And it came to pass, when Jesus ended these words, the 
multitudes were astonished at his teaching: for he taught 
them as one having authority, and not as their scribes. 

And when he was come down from the mountain, great 
multitudes followed him. And behold, there came to him 
a leper and worshipped him, saying, Lord, if thou wilt, 
thou canst make me clean. And he stretched forth his 
hand, and touched him, saying, I will; be thou made 
clean. And straightway his leprosy was cleansed. And 
Jesus saith unto him, See thou tell no man; but go thy 
way, shew thyself to the priest, and offer the gift that 
Moses commanded, for a testimony unto them. 

And when he was entered into Capernaum, there came 
unto him a centurion, beseeching him, and saying, Lord, 
my servant lieth in the house sick of the palsy, grievously 
tormented. And he saith unto him, I will come and heal 

29 


Ivi + The Gospel 


him. And the centurion answered and said, Lord, I am 
not worthy that thou shouldest come under my roof: but 
The Centu. ODly say the word, and my servant shall be 
rion and the healed. For I also am a man under author- 
Sons of the ity, having under myself soldiers: and I say 
ae to this one, Go, and he goeth; and to 
another, Come, and he cometh; and to my servant, Do 
this, and he doeth it. And when Jesus heard it, he mar- 
velled, and said to them that followed, Verily I say unto 
you, I have not found so great faith, no, not in Israel. 
And I say unto you, that many shall come from the east 
and the west, and shall sit down with Abraham, and 
Isaac, and Jacob, in the kingdom of heaven: but the 
sons of the kingdom shall be cast forth into the outer 
darkness: there shall be the weeping and gnashing of 
teeth. And Jesus said unto the centurion, Go thy way; 
as thou hast believed, so be it done unto thee. And the 
servant was healed in that hour. 

And when Jesus was come into Peter’s house, he saw 
his wife’s mother lying sick of a fever. And he touched 
her hand, and the fever left her; and she arose, and min- 
istered unto him. And when even was come, they brought 
unto him many possessed with devils: and he cast out the 
spirits with a word, and healed all that were sick: that it 
might be fulfilled which was spoken by Isaiah the prophet, 
saying, Himself took our infirmities,and bare our diseases. 

Now when Jesus saw great multitudes about him, he 

3° 


: 
i 


St. Matthew & IV ii 


gave commandment to depart unto the other side. And 
there came a scribe, and said unto him, Master, I will fol- 
low thee whithersoever thou goest. And Jesus saith unto 
him, The foxes have holes, and the birds of the heaven 
have nests; but the Son of man hath not where to lay his 
head. And another of the disciples said unto him, Lord, 
suffer me first to go and bury my father. But Jesus saith 
unto him, Follow me; and leave the dead to bury their 
own dead. 


ses 


ll 


And when he was entered into a boat, his disciples 
followed him. And behold, there arose a great tempest 
in the sea, insomuch that the boat was covered with the 
waves: but he was asleep. And they came to him, and 
awoke him, saying, Save, Lord; we perish. And he saith 
unto them, Why are ye fearful, O ye of little faith? Then 
he arose, and rebuked the winds and the sea; and there 
was a great calm. And the men marvelled, saying, What 
manner of man is this, that even the winds and the sea 
obey him? 

And when he was come to the other side into the coun- 
try of the Gadarenes, there met him two possessed with 
devils, coming forth out of the tombs, exceeding fierce, so 
that no man could pass by that way. And behold, they 
cried out, saying, What have we to do with thee, thou Son 
of God? art thou come hither to torment us before the 

31 


IV iii 8 The Gospel 


time? Now there was afar off from them a herd of many 
swine feeding. And the devils besought him, saying, If 
thou cast us out, send us away into the herd of swine. 
And he said unto them, Go. And they came out, and 
went into the swine: and behold, the whole herd rushed 
down the steep into the sea, and perished in the waters. 
And they that fed them fled, and went away 
into the city, and told everything, and what 
was befallen to them that were possessed with 
devils. And behold, all the city came out to meet Jesus: 
and when they saw him, they besought him that he would 
depart from their borders. 


A whole city 
offended 


ill 
And he entered into a boat, and crossed over, and came 
into his own city. And behold, they brought to him a 
man sick of the palsy, lying on a bed: and Jesus seeing 
their faith said unto the sick of the palsy, 


Questionings 


as to For- Son, be of good cheer; thy sins are forgiven. 
giveness of And behold, certain of the scribes said within 
wns themselves, This man blasphemeth. And 


Jesus knowing their thoughts said, Wherefore think ye 

evil in your hearts? For whether is easier, to say, Thy 

sins are forgiven; or to say, Arise, and walk? But that 

ye may know that the Son of man hath power on earth to 

forgive sins (then saith he to the sick of the palsy), Arise, 
32 


St. Matthew %& IV iii 


and take up thy bed, and go unto thy house. And he arose, 
and departed to his house. But when the multitudes saw 
it, they were afraid, and glorified God, which had given 
such power unto men. 

And as Jesus passed by from thence, he saw a man, 

called Matthew, sitting at the place of toll: and he saith 
unto him, Follow me. And he arose, and followed him. 
And it came to pass, as he sat at meat in the house, 
behold, many publicans and sinners came and sat down 
with Jesus and his disciples. And when the 
Pharisees saw it, they said unto his disciples, 4S to Com- 
Why eateth your Master with the publicans Lage Bali 
and sinners? But when he heard it, he said, 
They that are whole have no need of a physician, but they 
that are sick. But go ye and learn what this meaneth, 
I desire mercy, and not sacrifice: for I came not to call 
the righteous, but sinners. 

Then come to him the disciples of John, saying, Why 
do we and the Pharisees fast oft, but thy disciples fast 
not? And Jesus said unto them: Can the 
sons of the bridechamber mourn, as long as 
the bridegroom is with them? but the days will come, 
when the bridegroom shall be taken away from them, and 
then will they fast. And no man putteth a piece of un- 
dressed cloth upon an old garment; for that which should 
fill it up taketh from the garment, and a worse rent is 
made. Weither do men put new wine into old wine-skins: 

D 33 


As to Fasting 


be 


IV iv 6 The Elipat 


else the skins burst, and the wine is spilled, and the skins 
perish: but they put new wine into fresh wine-skins, and 
both are preserved. 


lv 

While he spake these things unto them, behold, there 
came a ruler, and worshipped him, saying, My daughter 
is even now dead: but come and lay thy hand upon her, 
and she shall live. And Jesus arose, and followed him, 
and so did his disciples. And behold, a woman, who had 
an issue of blood twelve years, came behind him, and 
touched the border of his garment: for she said within 
herself, If I do but touch his garment, I shall be made 
whole. But Jesus turning and seeing her said, Daughter, 
be of good cheer; thy faith hath made thee whole. And 
the woman was made whole from that hour. And when 
Jesus came into the ruler’s house, and saw the flute-players, 
and the crowd making a tumult, he said, Give place: for 
the damsel is not dead, but sleepeth. And they laughed 
him to scorn. But when the crowd was put forth, he 
entered in, and took her by the hand; and the damsel 
arose. And the fame hereof went forth into all that land. 

And as Jesus passed by from thence, two blind men 
followed him, crying out, and saying, Have mercy on us, 
thou son of David. And when he was come into the 
house, the blind men came to him: and Jesus saith unto 

34 


| 


St. Matthew & IV iv 


them, Believe ye that I am able to do this? They say 
unto him, Yea, Lord. Then touched he their eyes, saying, 
According to your faith be it done unto you. And their 
eyes were opened. And Jesus sternly charged them, say- 
ing, See that no man knowit. But they went forth, and 
spread abroad his fame in all that land. 

And as they went forth, behold, there was brought to 
him a dumb man possessed with a devil. And when the 
devil was cast out, the dumb man spake: and the multi- 
tudes marvelled, saying, It was never so seen in Israel. 
But the Pharisees said, By the prince of the devils casteth 
he out devils. 

35 


Vv +4 The Gospel | 


Vv 


ORGANISATION OF APOSTLES AND THE 
SEVENFOLD COMMISSION 


And Jesus went about all the cities and the villages, 
teaching in their synagogues, and preaching the gospel of 
the kingdom, and healing all manner of disease and all 
manner of sickness. But when he saw the multitudes, he 
was moved with compassion for them, because they were 
distressed and scattered, as sheep not having a shepherd. 
Then saith he unto his disciples, The harvest truly is 
plenteous, but the labourers are few. Pray ye therefore 
the Lord of the harvest, that he send forth labourers into 
his harvest. 

And he called unto him his twelve disciples, and gave 
them authority over unclean spirits, to cast them out, and 
to heal all manner of disease and all manner of sickness. 
Now the names of the twelve apostles are these: The 
first, Simon, who is called Peter, and Andrew his brother; 
James the son of Zebedee, and John his brother; Philip, 

3° 


St. Matthew Vv 





and Bartholomew; Thomas, and Matthew the publican; 
James the son of Alpheus, and Thaddeus; Simon the 
Cananzan, and Judas Iscariot, who also betrayed him. 
These twelve Jesus sent forth, and charged them, saying: 


1. Go not into any way of the Gentiles, and enter not 
into any city of the Samaritans: but go rather to the lost 
sheep of the house of Israel. 

2. And as ye go, preach, saying, The kingdom of heaven 
is at hand. Heal the sick, raise the dead, cleanse the 
lepers, cast out devils. 

3. Freely ye received, freely give. 

4. Get you no gold, nor silver, nor brass in your purses; 
no wallet for your journey, neither two coats, nor shoes, 
nor staff: for the labourer is worthy of his food. And into 
whatsoever city or village ye shall enter, search out who 
in it is worthy; and there abide till ye go forth. And 
as ye enter into the house, salute it. And if the house 
be worthy, let your peace come upon it: but if it be not 
worthy, let your peace return to you. And whosoever 
shall not receive you, nor hear your words, as ye go forth 
out of that house or that city, shake off the dust of your 
feet. Verily I say unto you, It shall be more tolerable for 
the land of Sodom and Gomorrah in the day of judgement, 
than for that city. 

5- Behold, I send you forth as sheep in the midst of 

37 


Vv +4 The Gospel 


wolves: be ye therefore wise as serpents, and harmless as 
doves. But beware of men: for they will deliver you up to 
councils, and in their synagogues they will scourge you; 
yea and before governors and kings shall ye be brought for 
my sake, for a testimony to them and to the Gentiles. But 
when they deliver you up, be not anxious how or what ye 
shall speak: for it shall be given you in that hour what ye 
shall speak: for it is not ye that speak, but the Spirit 
of your Father that speaketh in you. And brother shall 
deliver up brother to death, and the father his child: and 
children shall rise up against parents, and cause them to 
be put to death. And ye shall be hated of all men for my 
name’s sake: but he that endureth to the end, the same 
shall be saved. But when they persecute you in this city, 
flee into the next: for verily I say unto you, Ye shall not 
have gone through the cities of Israel, till the Son of man 
be come. A disciple is not above his master, nor a servant 
above his lord; it is enough for the disciple that he be as 
his master, and the servant as his lord: if they have 
called the master of the house Beelzebub, how much more 
shall they call them of his household! Fear them not 
therefore. For there is nothing covered, that shall not be 
revealed; and hid, that shall not be known: what I tell 
you in the darkness, speak ye in the light; and what ye 
hear in the ear, proclaim upon the housetops. And be not 
afraid of them which kill the body, but are not able to kill 
the soul: but rather fear him which is able to destroy both 
38 


St. Matthew & Vv 


soul and body in hell. Are not two sparrows sold for a 
farthing ? and not one of them shall fall on the ground 
without your Father: but the very hairs of your head are 
all numbered. Fear not therefore; ye are of more value 
than many sparrows. Every one therefore who shall con- 
fess me before men, him will I also confess before my Father 
which is in heaven. But whosoever shall deny me before 
men, him will I also deny before my Father which is in 
heaven. 

6. Think not that I came to send peace on the earth: I 
came not to send peace, but a sword. For I came to seta 
man at variance against his father, and the daughter against 
her mother, and the daughter in law against her mother in 
law: and a man’s foes shall be they of his own house- 
hold. He that loveth father or mother more than me is not 
worthy of me; and he that loveth son or daughter more 
than me is not worthy of me. And he that doth not take 
his cross and follow after me, is not worthy of me. He 
that findeth his life shall lose it; and he that loseth his 
life for my sake shall find it. 

7. He that receiveth you receiveth me, and he that 
receiveth me receiveth him that sent me. He that receiv- 
eth a prophet in the name of a prophet shall receive a 
prophet’s reward; and he that receiveth a righteous man 
in the name of a righteous man shall receive a righteous 
man’s reward. And whosoever shall give to drink unto 
one of these little ones a cup of cold water only, in the 

39 


a ea 
Vv +6 The Gospel 


name of a disciple, verily I say unto you, he shall in no 
wise lose his reward. 


And it came to pass, when Jesus had made an end of 
commanding his twelve disciples, he departed thence to 
teach and preach in their cities. 

40 


St. Matthew %& Vii 


VI 


GROWING ISOLATION OF JESUS AND HIS 
MINISTRY 


1 


Now when John heard in the prison the works of the 
Christ, he sent by his disciples, and said unto him, Art 
thou he that cometh, or look we for another? And Jesus 
answered and said unto them, Go your way and tell John 
the things which ye do hear and see: the blind receive 
their sight, and the lame walk, the lepers are cleansed, and 
the deaf hear, and the dead are raised up, and the poor 
have good tidings preached to them. And blessed is he, 
whosoever shall find none occasion of stumbling in me. 
And as these went their way, Jesus began to say unto the 
multitudes concerning John: What went ye 
out into the wilderness to behold? a reed Renata ay 
shaken with the wind? But what went ye tne Baptist 
out for to see ? a man-clothed in soft raiment? 

Behold, they that wear soft raiment are in kings’ houses. 
But wherefore went ye out? to see a prophet? Yea,I say 
41 


VI ii ~& The Gospel 


unto you, and much more than a prophet. This is he, of 
whom it is written, Behold, / send my messenger before 
thy face, who shall prepare thy way before thee. Verily 1 
say unto you, Among them that are born of women there 
hath not arisen a greater than John the Baptist: yet he 
that is but little in the kingdom of heaven is greater than 
he. And from the days of John the Baptist until now the 
kingdom of heaven suffereth violence, and men of violence 
take it by force. For all the prophets and the law prophe- 
sied until John. And if ye are willing to receive it, this 
is Elijah, which is tocome. He that hath ears to hear, let 
him hear. But whereunto shall I liken this generation ? 
It is like unto children sitting in the marketplaces, which 
call unto their fellows, and say, We piped unto you, and 
ye did not dance; we wailed, and ye did not mourn. For 
John came neither eating nor drinking, and they say, He 
hath a devil. The Son of man came eating and drinking, 
and they say, Behold, a gluttonous man, and a winebibber, 
a friend of publicans and sinners! And wisdom is justified 
by her children. 


ll 
Then began he to upbraid the cities wherein most of his 
mighty works were done, because they repented not. 
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for 
if the mighty works had been done in Tyre and Sidon which 


were done in you, they would have repented long ago in 
42 


St. Matthew & VI iii 


sackcloth and ashes. Howbeit I say unto you, it shall be 
more tolerable for Tyre and Sidon in the day of judgement 
than for you. And thou, Capernaum, shalt 
thou be exalted unto heaven? thou shalt go Sa ar 
down unto Hades: for if the mighty works i. wona 
had been done in Sodom which were done in 
thee, it would have remained until this day. Howbeit I 
say unto you, that it shall be more tolerable for the land of 
Sodom in the day of judgement than for thee. 

At that season Jesus answered and said: I thank thee, 
O Father, Lord of heaven and earth, that thou didst hide 
these things from the wise and understanding, and didst 
reveal them unto babes: yea, Father, for so it was well- 
pleasing in thy sight. All things have been delivered unto 
me of my Father: and no one knoweth the Son, save the 
Father; neither doth any know the Father, save the Son, 
and he to whomsoever the Son willeth to reveal him. 
Come unto me, ail ye that labour and are heavy laden, 
and I will give you rest. Take my yoke upon you, and 
learn of me; for I am meek and lowly in heart: and ye 
shall find rest unto your souls. For my yoke is easy, and 
my burden is light. 


ili 
At that season Jesus went on the sabbath day through 
the cornfields; and his disciples were an hungred, and 


began to pluck ears of corn, and to eat. But the Phari- 
43 


VI iii ~& The Gospel : 


sees, when they saw it, said unto him, Behold, thy disci- 
ples do that which it is not lawful to do upon the sabbath. 
But he said unto them: Have ye not read 
From the what David did, when he was an hungred, and 
pecans they that were with him; how he entered into 
the Sabbath the house of God, and did eat the shewbread, 
which it was not lawful for him to eat, neither 
for them that were with him, but only for the priests? Or 
have ye not read in the law, how that on the sabbath day 
the priests in the temple profane the sabbath, and are guilt- 
less? But I say unto you, that one greater than the temple 
is here. But if ye had known what this meaneth, I desire 
mercy, and not sacrifice, ye would not have condemned the 
guiltless. For the Son of man is lord of the sabbath. 

And he departed thence, and went into their synagogue : 
and behold, a man having a withered hand. And they 
asked him, saying, Is it lawful to heal on the sabbath day? 
that they might accuse him. And he said unto them: 
What man shall there be of you, that shall have one sheep, 
and if this fall into a pit on the sabbath day, will he not 
lay hold on it, and lift it out? How much then is a man of 
more value than a sheep! Wherefore it is lawful to do 
good on the sabbath day. Then saith he to the man, 
Stretch forth thy hand. And he stretched it forth; and 
it was restored whole, as the other. 

But the Pharisees went out, and took counsel against 
him, how they might destroy him. And Jesus perceiving 

44 


St. Matthew & VI iv 


it withdrew from thence: and many followed him; and 
he healed them all, and charged them that they should 
not make him known: that it might be fulfilled which was 
spoken by Isaiah the prophet, saying, Behold, my servant 
whom I have chosen; my beloved in whom my soul is 
well pleased: I will put my Spirit upon him, and he shall 
declare judgement to the Gentiles. He shall not strive, 
nor cry aloud; neither shall any one hear his voice in the 
streets; a bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judgement unto 
victory: and in his name shall the Gentiles hope. 


1v 
Then was brought unto him one possessed with a devil, 
blind and dumb: and he healed him, insomuch that the 
dumb man spake and saw. And all the mul- 
titudes were amazed, and said, Is this the son 
of David? But when the Pharisees heard it, 
they said, This man doth not cast out devils, but by Beel- 
zebub the prince of the devils. And knowing their thoughts 
he said unto them: Every kingdom divided against itself 
is brought to desolation; and every city or house divided 
against itself shall not stand: and if Satan casteth out 
Satan, he is divided against himself; how then shall his 
kingdom stand? And if I by Beelzebub cast out devils, by 
whom do your sons cast them out? therefore shall they be 

45 


Pharisaic 
Blasphemy 


VI iv ~g The Gospel 


your judges. But if I by the Spirit of God cast out devils, 
then is the kingdom of God come upon you. Or how can 
one enter into the house of the strong man, and spoil his 
goods, except he first bind the strong man? and then he 
will spoil his house. He that is not with me is against 
me; and he that gathereth not with me scattereth. There- 
fore I say unto you, Every sin and blasphemy shall be for- 
given unto men; but the blasphemy against the Spirit 
shall not be forgiven. And whosoever shall speak a word 
against the Son of man, it shall be forgiven him; but 
whosoever shall speak against the Holy Spirit, it shall not 
be forgiven him, neither in this world, nor in that which is 
to come. Either make the tree good, and its fruit good; or 
make the tree corrupt, and its fruit corrupt: for the tree is 
known by its fruit. Ye offspring of vipers, how can ye, 
being evil, speak good things? for out of the abundance of 
the heart the mouth speaketh. The good man out of his 
good treasure bringeth forth good things: and the evil man 
out of his evil treasure bringeth forth evil things. AndI 
say unto you, that every idle word that men shall speak, 
they shall give account thereof in the day of judgement. 
For by thy words thou shalt be justified, and by thy words 
thou shalt be condemned. 

Then certain of the scribes and Pharisees answered him, 
saying, Master, we would see a sign from thee. But he 
answered and said unto them: An evil and adulterous gen- 
eration seeketh after a sign; and there shall no sign be 

46 


St. Matthew & VI iv 


given to it but the sign of Jonah the prophet.* The men 
of Nineveh shall stand up in the judgement with this gen- 
eration, and shall condemn it: for they repented at the 
preaching of Jonah; and behold, a greater than Jonah is 
here. The queen of the south shall rise up in the judge- 
ment with this generation, and shall condemn it: for she 
came from the ends of the earth to hear the wisdom of 
Solomon; and behold, a greater than Solomonis here. But 
the unclean spirit, when he is gone out of the man, passeth 
through waterless places, seeking rest, and findeth it not. 
Then he saith, I will return into my house whence I came 
out; and when he is come, he findeth it empty, swept, and 
garnished. Then goeth he, and taketh with himself seven 
other spirits more evil than himself, and they enter in and 
dwell there: and the last state of that man becometh 
worse than the first. Even so shall it be also unto this 
evil generation. 

While he was yet speaking to the multitudes, behold, 
his mother and his brethren stood without, seeking to 
speak to him. And one said unto him, Be- 
hold, thy mother and thy brethren stand pais tat 

ci rom Mother 
without, seeking to speak to thee. But he ana Brethren 
answered and said unto him that told him, 

Who is my mother? and who are my brethren? And he 
stretched forth his hand towards his disciples, and said, 


* For as Jonah was three days and three nights in the belly of the whale, 
so shall the Son of man be three days and three nights in the heart of the 
earth, 

47 






VI iv ~6 The Gospel. 
Behold, my mother and my brethren! For whosoever shall 
do the will of my Father which is in heaven, he is my 


brother, and sister, and mother. 
48 , 


St. Matthew %& VIL i 


VII 


THE PUBLIC PARABLE AND THE PRIVATE 
INTERPRETATION 


On that day went Jesus out of the house, and sat by the 
sea side. And there were gathered unto him great multi- 
tudes, so that he entered into a boat, and sat; and all 
the multitude stood on the beach. And he spake to them 
many things in parables, saying: 


1 


Behold, the sower went forth to sow; and as he sowed, 
some seeds fell by the way side, and the birds came and 
devoured them: and others fell upon the rocky 
places, where they had not much earth: and 
straightway they sprang up, because they had 
no deepness of earth: and when the sun was risen, they 
were scorched ; and because they had no root, they withered 
away. And others fell upon the thorns; and the thorns 
grew up, and choked them: and others fell upon the good 
ground, and yielded fruit, some a hundredfold, some sixty, 
some thirty. He that hath ears, let him hear. 

E 49 


1. Parable of 
the Sower 


Vili ~4 The Gospel 5 


And the disciples came, and said unto him, Why speak- . 
est thou unto them in parables? And he answered and — 
said unto them: Unto you it is given to know the mysteries 
of the kingdom of heaven, but to them it is not given. For 
whosoever hath, to him shall be given, and he shall have 
abundance: but whosoever hath not, from him shall be 
taken away even that which he hath. Therefore speak I 
to them in parables; because seeing they see not, and 
hearing they hear not, neither do they understand. And 
unto them is fulfilled the prophecy of Isaiah, which saith: 
By hearing ye shall hear, and shall in no wise understand ; 
and seeing ye shall see, and shall in no wise perceive: for 
this people's heart ts waxed gross, and their ears are dull 
of hearing, and their eyes they have closed; lest haply they 
should perceive with their eyes, and hear with their ears, 
and understand with their heart, and should turn again, 
and I should healthem. But blessed are your eyes, for they 
see; and your ears, for they hear. For verily I say unto 
you, that many prophets and righteous men desired to see 
the things which ye see, and saw them not; and to hear 
the things which ye hear, and heard them not. Hear then 
ye the parable of the sower. When any one heareth the 
word of the kingdom, and understandeth it not, then cometh 
the evil one, and snatcheth away that which hath been 
sown in his heart. This is he that was sown by the way 
side. And he that was sown upon the rocky places, this is 
he that heareth the word, and straightway with joy re- 

50 


St. Matthew 8 VII ii 


ceiveth it; yet hath he not root in himself, but endureth 
for a while; and when tribulation or persecution ariseth 
because of the word, straightway he stumbleth. And he 
that was sown among the thorns, this is he that heareth 
the word; and the care of the world, and the deceitfulness 
of riches, choke the word, and he becometh unfruitful. And 
he that was sown upon the good ground, this is he that 
heareth the word, and understandeth it; who verily beareth 
fruit, and bringeth forth, some a hundredfold, some sixty, 
some thirty. i 
li 
Another parable set he before them, saying: The king- 
dom of heaven is likened unto a man that sowed good seed 
in his field: but while men slept, his enemy 
came and sowed tares also among the wheat, fp eroer es 
and went away. But when the blade sprang 
up, and brought forth fruit, then appeared the tares also. 
And the servants of the householder came and said unto 
him, Sir, didst thou not sow good seed in thy field? 
whence then hath it tares? And he said unto them, An 
enemy hath done this. And the servants say unto him, 
Wilt thou then that we go and gather them up? But he 
saith, Nay; lest haply while ye gather up the tares, ye 
root up the wheat with them. Let both grow together 
until the harvest: and.in the time of the harvest I will say 
to the reapers, Gather up first the tares, and bind them in 
bundles to burn them: but gather the wheat into my barn. 
51 


eee 2 es ie 


VII iii, iv 8 The Gospel | 


ill 


Another parable set he before them, saying: The king- 
dom of heaven is like unto a grain of mustard seed, which 
3. Parable of @ man took, and sowed in his field: which 
the Mustard indeed is less than all seeds; but when it is 
Seed grown, it is greater than the herbs, and be- 
cometh a tree, so that the birds of the heaven come and 
lodge in the branches thereof. 


iv 
Another parable spake he unto them: The kingdom of 
heaven is like unto leaven, which a woman 


Aakers i took, and hid in three measures of meal, till it 
was all leavened. 


All these things spake Jesus in parables unto the multi- 
tudes ; and without a parable spake he nothing unto them: 
that it might be fulfilled which was spoken by the prophet, 
saying, 

I will open my mouth in parables ; 


I will utter things hidden from the foundation of the 
world. 


Then he left the multitudes, and went into the house: 

and his disciples came unto him, saying, Explain unto us 

the parable of the tares of the field. And he answered 
52 


St. Matthew & VII v, vi 


and said: He that soweth the good seed is the Son of man; 
and the field is the world; and the good seed, these are the 
sons of the kingdom; and the tares are the sons of the evil 
one; and the enemy that sowed them is the devil: and the 
harvest is the end of the world ; and the reapers are angels. 
As therefore the tares are gathered up and burned with 
fire; so shall it be in the end of the world. The Son of 
man shall send forth his angels, and they shall gather out 
of his kingdom all things that cause stumbling, and them 
that do iniquity, and shall cast them into the furnace of 
fire: there shall be the weeping and gnashing of teeth. 
Then shall the righteous shine forth as the sun in the 
kingdom of their Father. He that hath ears, let him hear. 


Vv 


The kingdom of heaven is like unto a treasure hidden in 
the field; which a man found, and hid; and .. parable of 
in his joy he goeth and selleth all that he Treasure 
hath, and buyeth that field. trove 


vi 
Again, the kingdom of heaven is like unto a man that 
is a merchant seeking goodly pearls: and 
having found one pearl of great price, he went 
and sold all that he had, and bought it. 
53 


6. Of the 
goodly Pearl 


VII vii ~6 The Gospel 
vii 

Again, the kingdom of heaven is like unto a net, that 
was cast into the sea, and gathered of every kind: which, 
when it was filled, they drew up on the beach ; 
and they sat down, and gathered the good into 
vessels, but the bad they cast away. So shall 
it be in the end of the world: the angels shall come forth, 
and sever the wicked from among the righteous, and shall 


cast them into the furnace of fire: there shall be the weep- 
ing and gnashing of teeth. 


7. Of the 
Drag-net 


Have ye understood all these things? They say unto 
him, Yea. And he said unto them: Therefore every scribe 
who hath been made a disciple to the kingdom of heaven is 
like unto a man that is a householder, which bringeth forth 
out of his treasure things new and old. 

54 


; 


St. Matthew %& VIII i, ii 


VIII 


THE GREATER MIRACLES AND THE GROW- 
ING ANTAGONISM 
i 

And it came to pass, when Jesus had finished these 
parables, he departed thence. And coming into his own 
country he taught them in their synagogue, pi. own 
insomuch that they were astonished, and said, country of- 
Whence hath this man this wisdom, and these fended 
mighty works? Is not this the carpenter’s son? is not his 
mother called Mary? and his brethren, James, and Joseph, 
and Simon, and Judas? And his sisters, are they not all 
with us? Whence then hath this man all these things? 
And they were offended in him. But Jesus said unto 
them, A prophet is not without honour, save in his own 
country, and in his own house. And he did not many 
mighty works there because of their unbelief. 


ii 
At that season Herod the tetrarch heard the report con- 
cerning Jesus, and said unto his servants, This is John the 
35 


VIII ii ~§ The Gospel 


Baptist; he is risen from the dead; and therefore do 
these powers work in him. For Herod had laid hold on 
John, and bound him, and put him in prison for the sake 
of Herodias, his brother Philip’s wife; for John said unto 
him, It is not lawful for thee to have her. And when he 
would have put him to death, he feared the multitude, be- 
cause they counted him as a prophet. But when Herod's 
birthday came, the daughter of Herodias danced in the 
midst, and pleased Herod; whereupon he promised with 
an oath to give her whatsoever she should ask. And she, 
being put forward by her mother, saith, Give me here in a 
charger the head of John the Baptist. And the king was 
grieved ; but for the sake of his oaths, and of them which 
sat at meat with him, he commanded it to be given; and 
he sent, and beheaded John in the prison. And his head 
was brought in a charger, and given to the damsel: and 
she brought it to her mother. And his disciples came, 
and took up the corpse, and buried him; and they went 
and told Jesus. 

Now when Jesus heard it, he withdrew from thence in 
a boat, to a desert place apart: and when the multitudes 
heard thereof, they followed him on foot from the cities. 
And he came forth, and saw a great multitude, and he had 
compassion on them, and healed their sick. And when 
even was come, the disciples came to him, saying, The 
place is desert, and the time is already past; send the 
multitudes away, that they may go into the villages, and 

56 





St. Matthew VIII ii 


buy themselves food. But Jesus said unto them, They 
have no need to go away; give ye them to eat. And 
they say unto him, We have here but five : 
loaves, and two fishes. And he said, Bring See gd af 
them hither to me. And he commanded the 

multitudes to sit down on the grass; and he took the five 
loaves, and the two fishes, and looking up to heaven, he 
blessed, and brake and gave the loaves to the disciples, 
and the disciples to the multitudes. And they did all eat, 
and were filled: and they took up that which remained 
over of the broken pieces, twelve baskets full. And they 
that did eat were about five thousand men, beside women 
and children. 

And straightway he constrained the disciples to enter 
into the boat, and to go before him unto the other side, 
till he should send the multitudes away. And after he 
had sent the multitudes away, he went up into the moun- 
tain apart to pray: and when even was come, he was 
there alone. But the boat was now in the midst of the 
sea, distressed by the waves; for the wind was contrary. 
And in the fourth watch of the night he came Y 
unto them, walking upon the sea. And when “arti an 
the disciples saw him walking on the sea, 
they were troubled, saying, It is an apparition; and they 
cried out for fear. - But straightway Jesus spake unto 
them, saying, Be of good cheer; it is I; be not afraid. 
And Peter answered him and said, Lord, if it be thou, 

57 


VIII iii ~6 The Gospel 


bid me come unto thee upon the waters. And he said, 
Come. And Peter went down from the boat, and walked 
upon the waters, to come to Jesus. But when he saw the 
wind, he was afraid; and beginning to sink, he cried out, 
saying, Lord, save me. And immediately Jesus stretched 
forth his hand, and took hold of him, and saith unto him, 
O thou of little faith, wherefore didst thou doubt? And 
when they were gone up into the boat, the wind ceased. 
And they that were in the boat worshipped him, saying, 
Of a truth thou art the Son of God. 

And when they had crossed over, they came to the land, 
unto Gennesaret. And when the men of that place knew 
him, they sent into all that region round about, and 
brought unto him all that were sick; and they besought 
him that they might only touch the border of his garment: 
and as many as touched were made whole. 


lli 

Then there come to Jesus from Jerusalem Pharisees and 
scribes, saying, Why do thy disciples transgress the Tradi- 
tion of the Elders? for they wash not their 

ap ae hands when they eat bread. And he an- 
the Elders swered and said unto them: Why do ye also 
transgress the commandment of God because 

of your tradition? For God said, Honour thy father and 
thy mother: and, He that speaketh evil of father or mother, 
let him die the death, But ye say, Whosoever shall say to 


58 


St. Matthew %& VIII iii 


his father or his mother, That wherewith thou mightest 
have been profited by me is given to God; he shall not 
honour his father. And ye have made void the word of 
God because of your tradition. Ye hypocrites, well did 
Isaiah prophesy of you, saying: Zhzs people honoureth me 
with thecr lips; but their heart is far from me. But in 
vain do they worship me, teaching as thety doctrines the 
precepts of men. And he called to him the multitude, 
and said unto them: Hear, and understand: Not that which 
entereth into the mouth defileth the man; but that which 
proceedeth out of the mouth, this defileth the man. 
Then came the disciples, and said unto him, Knowest 
thou that the Pharisees were offended, when they heard 
this saying? But he answered and said, Every plant 
which my heavenly Father planted not, shall be rooted up. 
Let them alone: they are blind guides. And if the blind 
guide the blind, both shall fall into a pit. And Peter 
answered and said unto him, Declare unto us the parable. 
And he said: Are ye also even yet without understanding ? 
Perceive ye not, that whatsoever goeth into the mouth 
passeth into the belly, and is cast out into the draught? 
But the things which proceed out of the mouth come forth 
out of the heart; and they defile the man. For out of the 
heart come forth evil thoughts, murders, adulteries, forni- 
cations, thefts, false witness, railings: these are the things 
which defile the man: but to eat with unwashen hands 
defileth not the man. 
59 


VIII iv, v 6 The Gospel 


lv 

And Jesus went out thence, and withdrew into the parts 
of Tyre and Sidon. And behold, a Canaanitish woman 
came out from those borders, and cried, saying, Have 
mercy on me, O Lord, thou son of David; my daughter 
is grievously vexed with a devil. But he answered her not 
aword. And his disciples came and besought him, say- 
ing, Send her away; for she crieth after us. But he 
answered and said, I was not sent but unto the lost sheep 
of the house of Israel. But she came and worshipped 
him, saying, Lord, help me. And he answered and said, 
It is not meet to take the children’s bread and cast it to 
the dogs. But she said, Yea, Lord: for even the dogs 
eat of the crumbs which fall from their masters’ table. 
Then Jesus answered and said unto her, O woman, great 
is thy faith: be it done unto thee even as thou wilt. And 
her daughter was healed from that hour. 


v 


And Jesus departed thence, and came nigh unto the sea 
of Galilee; and he went up into the mountain, and sat 
there. And there came unto him great multitudes, having 
with them the lame, blind, dumb, maimed, and many 
others, and they cast them down at his feet; and he 
healed them: insomuch that the multitude wondered, 

60 


St. Matthew VIII v 


when they saw the dumb speaking, the maimed whole, 
and the lame walking, and the blind seeing: and they 
glorified the God of Israel. 

And Jesus called unto him his disciples, and said, I 
have compassion on the multitude, because they continue 
with me now three days and have nothing to 
eat: and I would not send them away fast- 
ing, lest haply they faint in the way. An 
the disciples say unto him, Whence should we have so 
many loaves in a desert place, as to fill so great a multi- 
tude? And Jesus saith unto them, How many loaves 
have ye? And they said, Seven, and a few small fishes. 
And he commanded the multitude to sit down on the 
ground ; and he took the seven loaves and the fishes ; and 
he gave thanks and brake, and gave to the disciples, and 
the disciples to the multitudes. And they did all eat, 
and were filled: and they took up that which remained 
over of the broken pieces, seven baskets full. And they 
that did eat were four thousand men, beside women and 
children. And he sent away the multitudes, and entered 
into the boat, and came into the borders of Magadan. 

And the Pharisees and Sadducees came, and tempting 
him asked him to shew them a sign from heaven. But he 
answered and said unto them: When it is Hie 
evening, ye say, It will be fair weather: for estan ays 
the heaven is red. And in the morning, It 
will be foul weather today: for the heaven is red and 

61 


A miraculous 
feeding and 


Vill v + The Gospel 


lowring. Ye know how to discern the face of the heaven; 
but ye cannot discern the signs of the times. An evil and 
adulterous generation seeketh after a sign; and there shall 
no sign be given unto it, but the sign of Jonah. And he 
left them, and departed. 

And the disciples came to the other side and forgot to 
take bread. And Jesus said unto them, Take heed and 
beware of the leaven of the Pharisees and Sadducees. And 
they reasoned among themselves, saying, We took no 
bread. And Jesus perceiving it said: O ye of little faith, 
why reason ye among yourselves, because ye have no 
bread? Do ye not yet perceive, neither remember the five 
loaves of the five thousand, and how many baskets ye took 
up? Neither the seven loaves of the four thousand, and 
how many baskets ye took up? How is it that ye do not 
perceive that I spake not to you concerning bread? But 
beware of the leaven of the Pharisees and Sadducees. 
Then understood they how that he bade them not beware 
of the leaven of bread, but of the teaching of the Phari- 
sees and Sadducees. 

62 


St. Matthew & 1X i 


Ix 


FULLER RECOGNITION BY THE DISCIPLES 
OF THE KINGDOM AND QUESTIONS ARIS- 
ING THEREUPON 


1 
Now when Jesus came into the parts of Caesarea Philippi, 

he asked his disciples, saying, Who do men say that the 
Son of man is? And they said, Some say John the Bap- 
tist; some, Elijah: and others, Jeremiah, or one of the 
prophets. He saith unto them, But who say ye that I 
am? And Simon Peter answered and said, ae 
Thou art the Christ, the Son of the living Rerpewnon 
God. And Jesus answered and said unto him: 
Blessed art thou, Simon Bar-Jonah: for flesh and blood 
hath not revealed it unto thee, but my Father which is in 
heaven. And I also say unto thee, that thou art ‘Peter,’ 
and upon this ‘rock’ I will build my church; and the gates 
of Hades shall not prevail against it. I will give unto thee 
the keys of the kingdom of heaven: and whatsoever thou 
shalt bind on earth shall be bound in heaven: and what- 

63 


IX i ~@ The Gospel 


soever thou shalt loose on earth shall be loosed in heaven. 
Then charged he the disciples that they should tell no 
man that he was the Christ. 

From that time began Jesus to shew unto his disciples, 
how that he must go unto Jerusalem, and suffer many 
and Revela- things of the elders and chief priests and 
tion of his scribes, and be killed, and the third day be 
Sufferings raised up. And Peter took him, and began 
to rebuke him, saying, Be it far from thee, Lord: this 
shall never be unto thee. But he turned, and said unto 
Peter, Get thee behind me, Satan: thou art a stumbling- 
block unto me: for thou mindest not the things of God, 
but the things of men. Then said Jesus unto his disciples: 
If any man would come after me, let him deny himself, 
and take up his cross, and follow me. For whosoever 
would save his life, shall lose it: and whosoever shall lose 
his life for my sake shall find it. For what shall a man 
be profited, if he shall gain the whole world, and forfeit his 
life ? or what shall a man give in exchange for his life? 
For the Son of man shall come in the glory of his Father 
with his angels; and then shall he render unto every man 
according to his deeds. Verily I say unto you, There be 
some of them that stand here, which shall in no wise taste 
of death, till they see the Son of man coming in his 
kingdom. 

And after six days Jesus taketh with him Peter, and 
James, and John his brother, and bringeth them up into 

64 


4 


St. Matthew & IX i 


a high mountain apart: and he was transfigured before 
them: and his face did shine as the sun, and his gar- 
ments became white as the light. And be- 
hold, there appeared unto them Moses and 
Elijah talking with him. And Peter answered, 
and said unto Jesus, Lord, it is good for us to be here: 
if thou wilt, I will make here three tabernacles; one for 
thee, and one for Moses, and one for Elijah. While he 
was yet speaking, behold, a bright cloud overshadowed 
them: and behold, a voice out of the cloud, saying, This 
is my beloved Son, in whom I am well pleased; hear ye 
him. And when the disciples heard it, they fell on their 
face, and were sore afraid. And Jesus came and touched 
them and said, Arise, and be not afraid. And lifting up 
their eyes, they saw no one, save Jesus only. 

And as they were coming down from the mountain, 
Jesus commanded them, saying, Tell the vision to no 
man, until the Son of man be risen from the dead. And 
his disciples asked him, saying, Why then say the scribes 
that Elijah must first come? And he answered and said: 
Elijah indeed cometh, and shall restore all Question of 
things: but I say unto you, that Elijah is plijah’scom- 
come already, and they knew him not, but ing 
did unto him whatsoever they listed. Even so shall the 
Son of man also suffer of them. Then understood the 
disciples that he spake unto them of John the Baptist. 

And when they were come to the multitude, there came 

F 65 


The Trans- 
figuration 


7 


IX ii 4 The Gospel 


to him a man, kneeling to him, and saying, Lord, have 
mercy on my son: for he is epileptic, and suffereth griev- 
ously: for oft-times he falleth into the fire, and oft-times 
into the water. And I brought him to thy disciples, and 
they could not cure him. And Jesus answered and said, 
O faithless and perverse generation, how long shall I be 
with you? how long shall I bear with you? bring him 
hither to me. And Jesus rebuked him; and the devil 
went out from him: and the boy was cured from that 
hour. Then came the disciples to Jesus apart, and said, 
Why could not we cast it out ? And he saith unto them, 
Because of your little faith. For verily I say unto you, If 
ye have faith as a grain of mustard seed, ye shall say unto 
this mountain, Remove hence to yonder place; and it shall 
remove ; and nothing shall be impossible unto you. 


ll 


And while they abode in Galilee, Jesus said unto them, 
The Son of man shall be delivered up into the hands of 
men; and they shall kill him, and the third day he shall 
be raised up. And they were exceeding sorry. 

And when they were come to Capernaum, they that 
received the half-shekel came to Peter, and said, Doth not 
your master pay the half-shekel? He saith, Yea. And 
when he came into the house, Jesus spake first to him, 
saying, What thinkest thou, Simon? the kings of the earth, 

66 


St. Matthew & IX ii 


from whom do they receive toll or tribute ? from their sons, 

or from strangers? And when he said, From strangers, 

Jesus said unto him, Therefore the sons are 

free. But, lest we cause them to stumble, go D0 sons of the 
kingdom pay 

thou to the sea, and cast a hook, and take toll? 

up the fish that first cometh up; and when 

thou hast opened his mouth, thou shalt find a shekel: 

that take, and give unto them for me and thee. 

In that hour came the disciples unto Jesus, saying, Who 
then is greatest in the kingdom of heaven? And he called 
to him a little child, and set him in the midst of them, and 
said: Verily I say unto you, Except ye turn, and become as 
little children, ye shall in no wise enter into the kingdom 
of heaven. Whosoever therefore shall humble himself as 
this little child, the same is the greatest in 
the kingdom of heaven. And whoso shall Greatness in 

: Mi F z the kingdom 
receive one such little child in my name re- (: jy oaven 
ceiveth me: but whoso shall cause one of 
these little ones which believe on me to stumble, it is 
profitable for him that a great millstone should be hanged 
about his neck, and that he should be sunk in the depth of 
the sea. Woe unto the world because of occasions of stum- 
bling! for it must needs be that the occasions come; but 
woe to that man through whom the occasion cometh! And 
if thy hand or thy foot causeth thee to stumble, cut it off, 
and cast it from thee: it is good for thee to enter into life 
maimed or halt, rather than having two hands or two feet 

67 


IX ii ~& The Gospel — 


to be cast into the eternal fire. And if thine eye causeth 
thee to stumble, pluck it out, and cast it from thee: it is 
good for thee to enter into life with one eye, rather than 
having two eyes to be cast into the hell of fire. See that 
ye despise not one of these little ones; for I say unto you, 
that in heaven their angels do always behold the face of 
my Father which is in heaven. How think ye? if any 
man have a hundred sheep, and one of them be gone astray, 
doth he not leave the ninety and nine, and go unto the 
mountains, and seek that which goeth astray? And if so 
be that he find it, verily I say unto you, he rejoiceth over it 
more than over the ninety and nine which have not gone 
astray. Even so it is not the will of your Father which is 
in heaven, that one of these little ones should perish. 

And if thy brother sin against thee, go, shew him his 
fault between thee and him alone: if he hear thee, thou 
Treatment ast gaimed thy brother. But if he hear 
of sininthe thee not, take with thee one or two more, 
new king- that at the mouth of two witnesses or three 
om every word may be established. And if he 
refuse to hear them, tell it unto the church: and if he 
refuse to hear the church also, let him be unto thee 
as the Gentile and the publican. Verily I say unto you, 
What things soever ye shall bind on earth shall be bound 
in heaven: and what things soever ye shall loose on 
earth shall be loosed in heaven. Again I say unto you, 
that if two of you shall agree on earth as touching any- 

68 


St. Matthew & IX ii 


thing that they shall ask, it shall be done for them of my 
Father which is in heaven. For where two or three are 
gathered together in my name, there am I in the midst 
of them. 

Then came Peter, and said to him, Lord, how oft shall 
my brother sin against me, and I forgive him? until seven 
times? Jesus saith unto him, I say not unto thee, Until 
seven times; but, Until seventy times and seven. There- 
fore is the kingdom of heaven likened unto a certain king, 
which would make a reckoning with his servants. And 
when he had begun to reckon, one was brought unto him, 
which owed him ten thousand talents. But paraple of 
forasmuch as he had not wherewith to pay, the Fellow 
his lord commanded him to be sold, and his Servants 
wife, and children, and all that he had, and payment to 
be made. The servant therefore fell down and wor- 
shipped him, saying, Lord, have patience with me, and 
I will pay thee all. And the lord of that servant, being 
moved with compassion, released him, and forgave him 
the debt. But that servant went out, and found one of 
his fellow-servants, which owed him a hundred pence: 
and he laid hold on him, and took him by the throat, 
saying, Pay what thou owest. So his fellow-servant 
fell down and besought him, saying, Have patience with 
me, and I will pay thee. And he would not: but went 
and cast him into prison, till he should pay that which 
was due. So when his fellow-servants saw what was 

69 


IX iii ~§ The Gospel 


done, they were exceeding sorry, and came and told unto 
their lord all that was done. Then his lord called him 
unto him, and saith to him, Thou wicked servant, I for- 
gave thee all that debt, because thou besoughtest me: 
shouldest not thou also have had mercy on thy fellow- 
servant, even as I had mercy on thee? And his lord was 
wroth, and delivered him to the tormentors, till he should 
pay all that was due. So shall also my heavenly Father 
do unto you, if ye forgive not every one his brother from 
your hearts. 
ili 
And it came to pass when Jesus had finished these 
words, he departed from Galilee, and came into the bor- 
ders of Judea beyond Jordan; and great multitudes fol- 
lowed him; and he healed them there. 
And there came unto him Pharisees, tempting him, and 
saying, Is it lawful for a man to put away his wife for every 
cause? And he answered and said: Have ye 
Dales aga not read, that he which made them from the 
terriage beginning made them male and female, and 
said, For this cause shall a man leave his 
father and mother, and shall cleave to his wife; and the 
twain shall become one flesh? So that they are no more 
twain, but one flesh. What therefore God hath joined to- 
gether, let not man put asunder. They say unto him, Why 
then did Moses command to give a bill of divorcement, and 
7° 


St. Matthew & IX iii 





to put her away? He saith unto them: Moses for your hard- 
ness of heart suffered you to put away your wives: but 
from the beginning it hath not been so. And I say unto 
you, Whosoever shall put away his wife, except for for- 
nication, and shall marry another, committeth adultery: 
and he that marrieth her when she is put away committeth 
adultery. The disciples say unto him, If the case of the 
man is so with his wife, it is not expedient to marry. But 
he said unto them: All men cannot receive this saying, 
but they to whom it is given. For there are eunuchs, 
which were so born from their mother’s womb: and there 
are eunuchs, which were made eunuchs by men: and there 
are eunuchs, which made themselves eunuchs for the king- 
dom of heaven’s sake. He that is able to receive it, let 
him receive it. 

Then were there brought unto him little children, that 
he should lay his hands on them, and pray: and the 
disciples rebuked them. But Jesus said, Suffer the little 
children, and forbid them not, to come unto me: for of 
such is the kingdom of heaven. And he laid his hands 
on them, and departed thence. 

And behold, one came to him and said, Master, what 
good thing shall I do, that I may have eternal life? And 
he said unto him, Why askest thou me concerning that 
which is good? One there is who is good: but if thou 
wouldest enter into life, keep the commandments. He 
saith unto him, Which? And Jesus said, Thou shalt not 

ji 


IX iii ~j The Gospel 


kill, Thou shalt not commit adultery, Thou shalt not steal, 
Thou shalt not bear false witness, Honour thy father and 
thy mother: and, Thou shalt love thy neighbour as thy- 
self. The young man saith unto him, All these things 
have I observed: what lack I yet? Jesus said unto him, 
Mammon ana If thou wouldest be perfect, go, sell that thou 
the kingdom hast, and give to the poor, and thou shalt 
of heaven have treasure in heaven: and come, follow 
me. But when the young man heard the saying, he went 
away sorrowful: for he was one that had great possessions. 

And Jesus said unto his disciples: Verily I say unto you, 
It is hard for a rich man to enter into the kingdom of 
heaven. And again I say unto you, It is easier for a 
camel to go through a needle’s eye, than for a rich man 
to enter into the kingdom of God. And when the disciples 
heard it, they were astonished exceedingly, saying, Who 
then can be saved? And Jesus looking upon them said to 
them, With men this is impossible; but with God all 
things are possible. Then answered Peter and said unto 
him, Lo, we have left all, and followed thee; what then 
shall we have? And Jesus said unto them: Verily I say 
unto you, that ye which have followed me, in the regen- 
eration when the Son of man shall sit on the throne of 
his glory, ye also shall sit upon twelve thrones, judging 
the twelve tribes of Israel. And every one that hath left 
houses, or brethren, or sisters, or father, or mother, or 
children, or lands, for my name’s sake, shall receive a 

72 


St. Matthew & IX iii 


hundredfold, and shall inherit eternal life. But many 
shall be last that are first; and first that are last. For 
the kingdom of heaven is like unto a man that is a 
householder, which went out early in the 
morning to hire labourers into his vineyard. Parable of 

‘ the Hired 
And when he had agreed with the labourers joj ourers 
for a penny a day, he sent them into his 
vineyard. And he went out about the third hour, and 
saw others standing in the marketplace idle; and to them 
he said, Go ye also into the vineyard, and whatsoever is 
right I will give you. And they went their way. Again 
he went out about the sixth and the ninth hour, and did 
likewise. And about the eleventh hour he went out, and 
found others standing; and he saith unto them, Why stand 
ye here all the day idle? They say unto him, Because no 
man hath hired us. He saith unto them, Go ye also into 
the vineyard. And when even was come, the lord of the 
vineyard saith unto his steward, Call the labourers, and 
pay them their hire, beginning from the last unto the first. 
And when they came that were hired about the eleventh 
hour, they received every man a penny. And when the 
first came, they supposed that they would receive more; 
and they likewise received every mana penny. And when 
they received it, they murmured against the householder, 
saying, These last have spent but one hour, and thou hast 
made them equal unto us, which have borne the burden of 
the day and the scorching heat. But he answered and said 

73 


hate’. | , 7 


IX iv ~& The Gospel 


to one of them, Friend, I do thee no wrong: didst not thou 
agree with me fora penny? Take up that which is thine, 
and go thy way; it is my will to give unto this last, even 
as unto thee. Is it not lawful for me to do what I will 
with mine own? or is thine eye evil, because I am good? 
So the last shall be first, and the first last. 


1V 

And as Jesus was going up to Jerusalem, he took the 
twelve disciples apart, and in the way he said unto them, 
Behold, we go up to Jerusalem; and the Son of man shall 
be delivered unto the chief priests and scribes; and they 
shall condemn him to death, and shall deliver him unto 
the Gentiles to mock, and to scourge, and to crucify: and 
the third day he shall be raised up. 

Then came to him the mother of the sons of Zebedee 
with her sons, worshipping him, and asking a certain thing 
of him. And he said unto her, What wouldest thou? She 
saith unto him, Command that these my two sons may sit, 
one on thy right hand, and one on thy left hand, in thy 
kingdom. But Jesus answered and said, Ye know not 
what ye ask. Are ye able to drink the cup that I am 
about to drink? They say unto him, We are able. He 
saith unto them, My cup indeed ye shall drink: but to sit 
on my right hand, and on my left hand, is not mine to 
give, but it is for them for whom it hath been prepared of 

74 


St. Matthew IX iv 


my Father. And when the ten heard it, they were moved 
with indignation concerning the two brethren. But Jesus 
called them unto him, and said: Ye know that the rulers 
of the Gentiles lord it over them, ard their great ones 
exercise authority over them. Wot so shall 
it be among you: but whosoever would be- 1°rdship in 
aa the kingdom 
come great among you shall be your minister; j, service 
and whosoever would be first among you shall 
be your servant: even as the Son of man came not to be 
ministered unto, but to minister, and to give his life a 
ransom for many. 

And as they went out from Jericho, a great multitude 
followed him. And behold, two blind men sitting by the 
way side, when they heard that Jesus was passing by, cried 
out, saying, Lord, have mercy on us, thou son of David. 
And the multitude rebuked them, that they should hold 
their peace: but they cried out the more, saying, Lord, 
have mercy on us, thou son of David. And Jesus stood 
still, and called them, and said, What will ye that I should 
do -unto you? They say unto him, Lord, that our eyes 
may be opened. And Jesus, being moved with compas- 
sion, touched their eyes: and straightway they received 
their sight, and followed him. 

75 


7 


a ~ The Gospel ‘ 


xX 


ENTRY INTO JERUSALEM AND FINAL BREACH 
WITH THE RULING CLASSES 


1 


And when they drew nigh unto Jerusalem, and came unto 
Bethphage, unto the mount of Olives, then Jesus sent two 
disciples, saying unto them, Go into the vil- 
Royal Entry age that is over against you, and straightway 
into Jeru- P . 
reseay ye shall find an ass tied, and a colt with her: 
loose them, and bring them unto me. And 
if any one say aught unto you, ye shall say, The Lord hath 
need of them; and straightway he will send them. Now 
this is come to pass, that it might be fulfilled which was 
spoken by the prophet, saying: 


Tell ye the daughter of Zion, 
Behold, thy King cometh unto thee, 
Meek, and riding upon an ass, 
And upon a colt the foal of an ass. 


And the disciples went, and did even as Jesus appointed 
them, and brought the ass, and the colt, and put on them 
76 








St. Matthew 8 a 


their garments; and he sat thereon. And the most part 
of the multitude spread their garments in the way; and 
others cut branches from the trees, and spread them in the 
way. And the multitudes that went before him, and that 
followed, cried, saying, ‘ Hosanna to the son of David’ — 
‘Blessed is he that cometh in the name of the Lord’ — 
‘Hosanna in the highest.’ And when he was come into 
Jerusalem, all the city was stirred, saying, Who is this? 
And the multitudes said, This is the prophet, Jesus, from 
Nazareth of Galilee. 

And Jesus entered into the temple of God, and cast out 
all them that sold and bought in the temple, and overthrew 
the tables of the money-changers, and the 
seats of them that sold the doves; and he 
saith unto them, It is written, My house 
shall be called a house of prayer; but ye make it a den of 
robbers. And the blind and the lame came to him in the 
temple: and he healed them. But when the chief priests 
and the scribes saw the wonderful things that he did, and 
the children that were crying in the temple and saying, 
‘Hosanna to the son of David’; they were moved with in- 
dignation, and said unto him, Hearest thou what these are 
saying? And Jesus saith unto them, Yea: did ye never 
read, Out of the mouth of babes and sucklings thou hast 
perfected praise? And he left them, and went forth out of 
the city to Bethany, and lodged there. 

Now in the morning as he returned to the city, he hun- 

vt 


Cleansing of 
the Temple 


i 


X ii ~§ The Gospel 


gered. And seeing a fig tree by the way side, he came to 


it, and found nothing thereon, but leaves only ; 
and he saith unto it, Let there be no fruit 
from thee henceforward for ever. And imme- 
diately the fig tree withered away. And when the disci- 
ples saw it, they marvelled, saying, How did the fig tree 
immediately wither away? And Jesus answered and said 
unto them: Verily I say unto you, If ye have faith, and 
doubt not, ye shall not only do what is done to the fig tree, 
but even if ye shall say unto this mountain, Be thou taken 
up and cast into the sea, it shall be done. And all things, 
whatsoever ye shall ask in prayer, believing, ye shall 
receive. 


Incident of 
the Fig Tree 


ll 
And when he was come into the temple, the chief priests 
and the elders of the people came unto him as he was 
teaching, and said, By what authority doest 
The Author- thou these things? and who gave thee this 
acer authority? And Jesus answered and said 
unto them, I also will ask you one question, 
which if ye tell me, I likewise will tell you by what author- 
ity I do these things. The baptism of John, whence was 
it? from heaven or from men? And they reasoned with 
themselves, saying, If we shall say, From heaven; he will 
say unto us, Why then did ye not believe him? But if we 
shall say, From men; we fear the multitude; for all hold 
78 





St. Matthew & X ii 


John as a prophet. And they answered Jesus, and said, 
We know not. He also said unto them, Neither tell I you 
by what authority I do these things. 

But what think ye? Aman had two sons; and he came 
to the first, and said, Son, go work today in the vineyard. 
And he answered and said, I will not: but 
afterward he repented himself, and went. aes - 

: e Two Sons 
And he came to the second, and said likewise. 
And he answered and said, I go, sir: and went not. 
Whether of the twain did the will of his father? They 
say, the first. Jesus saith unto them: Verily I say unto 
you, that the publicans and the harlots go into the kingdom 
of God before you. For John came unto you in the way of 
righteousness, and ye believed him not: but the publicans 
and the harlots believed him: and ye, when ye saw it, did 
not even repent yourselves afterward, that ye might believe 
hin. 

Hear another parable: There was a man that was a 
householder, which planted a vineyard, and set a hedge 
about it, and digged a winepress in it, and 
built a tower, and let it out to husbandmen, Parable of 
and went into another country. And when pesipuiy as, 

men and the 
the season of the fruits drew near, he sent his weir 
servants to the husbandmen, to receive his 
fruits. And the husbandmen took his servants, and beat 
one, and killed another, and stoned another. Again, he 
sent other servants more than the first: and they did unto 
79 


X ii ~& The Gospel 


them in like manner. But afterward he sent unto them 
his son, saying, They will reverence my son. But the 
husbandmen, when they saw the son, said among them- 
selves, This is the heir; come, let us kill him, and take 
his inheritance. And they took him, and cast him forth 
out of the vineyard, and killed him. When therefore the 
lord of the vineyard shall come, what will he do unto those 
husbandmen? They say unto him, He will miserably 
destroy those miserable men, and will let out the vineyard 
unto other husbandmen, which shall render him the fruits 
in their seasons. Jesus saith unto them, Did ye never read 
in the scriptures, 


The stone which the builders rejected, 

The same was made the head of the corner: 
This was from the Lord, 

And it is marvellous in our eyes 2 


Therefore say I unto you, The kingdom of God shall be 
taken away from you, and shall be given to a nation bring- 
ing forth the fruits thereof. And he that falleth on this 
stone shall be broken to pieces: but on whomsoever it shall 
fall, it will scatter him as dust. 

And when the chief priests and the Pharisees heard his 
parables, they perceived that he spake of them. And when 
they sought to lay hold on him, they feared the multitudes, 
because they took him for a prophet. 

And Jesus answered and spake again in parables unto 

80 


St. Matthew 3 X ii 


them, saying: The kingdom of heaven is likened unto a 
certain king, which made a marriage feast for his son, and 
sent forth his servants to call them that were 
bidden to the marriage feast: and they would Parable of 

i the Marriage 
not come. Again he sent forth other servants, poact 
saying, Tell them that are bidden, Behold, 
I have made ready my dinner: my oxen and my fatlings 
are killed, and all things are ready : come to the marriage 
feast. But they made light of it, and went their ways, one 
to his own farm, another to his merchandise: and the rest 
laid hold on his servants, and entreated them shamefully, 
and killed them. But the king was wroth; and he sent his 
armies, and destroyed those murderers, and burned their 
city. Then saith he to his servants, The wedding is ready, 
but they that were bidden were not worthy. Go ye there- 
fore unto the partings of the highways, and as many as ye 
shall find, bid to the marriage feast. And those servants 
went out into the highways, and gathered together all as 
many as they found, both bad and good: and the wedding 
was filled with guests. But when the king came in to 
behold the guests, he saw there a man which had not ona 
wedding-garment: and he saith unto him, Friend, how 
camest thou in hither not having a wedding-garment? And 
he was speechless. Then the king said to the servants, 
Bind him hand and foot, and cast him out into the outer 
darkness; there shall be the weeping and gnashing of teeth. 
For many are called, but few chosen. 

G 81 


X iii +6 The Gospel 


lll 
Then went the Pharisees, and took counsel how they 
might ensnare him in his talk. And they send to him 
their disciples, with the Herodians, saying, 
Questions = Master, we know that thou art true, and 
proposed as a 
eaves teachest the way of God in truth, and carest 
not for any one: for thou regardest not the 
person of men. Tell us therefore, What thinkest thou? 
Is it lawful to give tribute unto Cesar, or not? But Jesus 
perceived their wickedness, and said, Why tempt ye me, 
ye hypocrites? Shew me the tribute money. And they 
brought unto him a penny. And he saith unto them, 
Whose is this image and superscription? They say unto 
him, Czsar’s. Then saith he unto them, Render therefore 
unto Cesar the things that are Cesar’s; and unto God the 
things that are God’s. And when they heard it, they mar- 
velled, and left him, and went their way. 

On that day there came to him Sadducees, which say 
that there is no resurrection: and they asked him, saying, 
Master, Moses said, If a man die, having no children, his 
brother shall marry his wife, and raise up seed unto his 
brother. Now there were with us seven brethren: and 
the first married and deceased, and having no seed left his 
wife unto his brother; in like manner the second also, and 
the third, unto the seventh. And after them all the woman 
died. In the resurrection therefore whose wife shall she 

82 


St. Matthew %& X iii 


be of the seven? for they all had her. But Jesus answered 
and said unto them: Ye do err, not knowing the scriptures, 
nor the power of God. For in the resurrection they neither 
marry, nor are given in marriage, but are as angels in 
heaven. But as touching the resurrection of the dead, have 
ye not read that which was spoken unto you by God, say- 
ing, I am the God of Abraham, and the God of Isaac, and 
the God of Jacob? God is not the God of the dead, but of 
the living. And when the multitudes heard it, they were 
astonished at his teaching. 

But the Pharisees, when they heard that he had put the 
Sadducees to silence, gathered themselves together. And 
one of them, a lawyer, asked him a question, tempting 
him, Master, which is the great commandment in the law? 
And he said unto him: Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind. This is the great and first commandment. And a 
second like unto it is this, Thou shalt love thy neighbour as 
thyself. On these two commandments hangeth the whole 
law, and the prophets. 

Now while the Pharisees were gathered together, Jesus 
asked them a question, saying, What think ye of the 
Christ? whose son is he? They say unto him, The son 
of David. He saith unto them, How then doth David in 
the Spirit call him Lord, saying, 

83 


X iv ~& The Gospel 


The Lord said unto my Lord, 
Sit thou on my right hand, 
Till [ put thine enemies underneath thy feet ? 


If David then calleth him Lord, how is he his son? And 
no one was able to answer him a word, neither durst any 
man from that day forth ask him any more questions. 


iv 
Then spake Jesus to the multitudes and to his disciples, 
saying: The scribes and the Pharisees sit on Moses’ seat: 
all things therefore whatsoever they bid you, these do and 
observe : but do not ye after their works; for they say, and 
do not. Yea, they bind heavy burdens and grievous to be 
borne, and lay them on men’s shoulders; but they them- 
selves will not move them with their finger. But all their 
works they do for to be seen of men: for they make broad 
their phylacteries, and enlarge the borders of their gar- 
ments, and love the chief place at feasts, and the chief 
seats in the synagogues, and the salutations in the mar- 
ketplaces, and to be called of men, Rabbi. But be not 
ye called Rabbi: for one is your teacher, and all ye are 
brethren. And call no man your father on the earth: for 
one is your Father, which is in heaven. Neither be ye 
called masters: for one is your master, even the Christ. 
But he that is greatest among you shall be your servant. 

84 


St. Matthew %& X iv 


And whosoever shall exalt himself shall be humbled; and 
whosoever shall humble himself shall be exalted. 


1 


But woe unto you, scribes and Pharisees, hypocrites! 
because ye shut the kingdom of heaven against men: for 
ye enter not in yourselves, neither suffer ye them that are 
entering in to enter. 


2 


Woe unto you, scribes and Pharisees, hypocrites! for ye 
compass sea and land to make one proselyte; and when he 
is become so, ye make him twofold more a son of hell than 
yourselves, 

3 


Woe unto you, ye blind guides, which say, Whosoever 
shall swear by the temple, it is nothing; but whosoever 
shall swear by the gold of the temple, he is a debtor. Ye 
fools and blind: for whether is greater, the gold, or the 
temple that hath sanctified the gold? And, Whosoever 
shall swear by the altar, it is nothing ; but whosoever shall 
swear by the gift that is upon it, he is a debtor. Ye blind: 
for whether is greater, the gift, or the altar that sancti- 
fieth the gift? He therefore that sweareth by the altar, 
sweareth by it, and by all things thereon. And he that 
sweareth by the temple, sweareth by it, and by him that 
dwelleth therein. And he that sweareth by the heaven, 

85 


X iv ~§ The Gospel 


sweareth by the throne of God, and by him that sitteth 
thereon. 
4 

Woe unto you, scribes and Pharisees, hypocrites! for ye 
tithe mint and anise and cummin, and have left undone the 
weightier matters of the law, judgement, and mercy, and 
faith: but these ye ought to have done, and not to have 
left the other undone. Ye blind guides, which strain out 
the gnat, and swallow the camel. 


5 


Woe unto you, scribes and Pharisees, hypocrites! for ye 
cleanse the outside of the cup and of the platter, but within 
they are full from extortion and excess. Thou blind Phari- 
see, cleanse first the inside of the cup and of the platter, 
that the outside thereof may become clean also. - 


6 


Woe unto you, scribes and Pharisees, hypocrites! for ye 
are like unto whited sepulchres, which outwardly appear 
beautiful, but inwardly are full of dead men’s bones, and 
of all uncleanness. Even so ye also outwardly appear 
righteous unto men, but inwardly ye are full of hypocrisy 
and iniquity. 

7 

Woe unto you, scribes and Pharisees, hypocrites! for ye 

build the sepulchres of the prophets, and garnish the tombs 
86 


St. Matthew & X iv 


of the righteous, and say, If we had been in the days of 
our fathers, we should not have been partakers with them 
in the blood of the prophets. Wherefore ye witness to 
yourselves, that ye are sons of them that slew the prophets. 
Fill ye up then the measure of your fathers. Ye serpents, 
ye offspring of vipers, how shall ye escape the judgement 
of hell? ‘‘ Therefore, behold, I send unto you prophets, and 
wise men, and scribes: some of them shall ye kill and 
crucify ; and some of them shall ye scourge in your syna- 
gogues, and persecute from city to city: that upon you may 
come all the righteous blood shed on the earth, from the 
blood of Abel the righteous unto the blood of Zachariah son 
of Barachiah, whom ye slew between the sanctuary and the 
altar.”’? Verily I say unto you, All these things shall come 
upon this generation. 


O Jerusalem, Jerusalem, which killeth the prophets, and 
stoneth them that are sent unto her! how often would I 
have gathered thy children together, even as a hen gathereth 
her chickens under her wings, and ye would not! Behold, 
your house is left unto you desolate. For I say unto you, 
Ye shall not see me henceforth, till ye shall say, Blessed 
is he that cometh in the name of the Lord. 

87 


XI #4 The Gospel 


XI 


DISCOURSE TO THE DISCIPLES: THE SEVEN- 
FOLD REVELATION OF THE END 


And Jesus went out from the temple, and was going on 
his way; and his disciples came to him to shew him the 
buildings of the temple. But he answered and said unto 
them, See ye not all these things? verily I say unto you, 
There shall not be left here one stone upon another, that 
shall not be thrown down. 

And as he sat on the mount of Olives, the disciples 
came unto him privately, saying, Tell us, when shall these 
things be? and what shall be the sign of thy coming, and 
of the end of the world? And Jesus answered and said 
unto them: 


1. Take heed that no man lead you astray. For many 
shall come in my name, saying, I am the Christ; and shall 
lead many astray. And ye shall hear of wars and rumours 
of wars: see that ye be not troubled: for these things must 
needs come to pass; but the end is not yet. For nation 

88 


St. Matthew XI 


shall rise against nation, and kingdom against kingdom : 
and there shall be famines and earthquakes in divers places. 
But all these things are the beginning of travail. Then 
shall they deliver you up unto tribulation, and shall kill 
you: and ye shall be hated of all the nations 
for my name’s sake. And then shall many very tribu- 
z lation is not 
stumble, and shall deliver up one another, 4,, ong 
and shall hate one another. And many false 
prophets shall arise, and shall lead many astray. And 
because iniquity shall be multiplied, the love of the many 
shall wax cold. But he that endureth to the end, the same 
shall be saved. And this gospel of the kingdom shall be 
preached in the whole world for a testimony unio all the 
nations ; and then shall the end come. 

2. When therefore ye see the abomination of desolation, 
which was spoken of by Daniel the prophet, standing in 
the holy place (let him that readeth understand), then let 
them that are in Judza flee unto the mountains: let him 
that is on the housetop not go down to take out the things 
that are in his house: and let him that is in 
the field not return back to take his cloke. 
But woe unto them that are with child and 
to them that give suck in those days! And pray ye that 
your flight be not in the winter, neither on a sabbath: 
for then shall be great tribulation, such as hath not 
been from the beginning of the world until now, no, nor 
ever shall be. And except those days had been short- 

89 


The tribula- 
tion of Judza 


xI 8 The Gospel 


ened, no flesh would have been saved: but for the elect’s 
sake those days shall be shortened. Then if any man shall 
say unto you, Lo, here is the Christ, or, Here; believe it 
not. For there shall arise false Christs, and false prophets, 
and shall shew great signs and wonders; so as to lead 
astray, if possible, even the elect. Behold, I have told you 
beforehand. If therefore they shall say unto you, Behold, 
he is in the wilderness; go not forth: Behold, he is in the 
inner chambers; believe it not. For as the lightning com- 
eth forth from the east, and is seen even unto the west; so 
shall be the coming of the Son of man. Wheresoever the 
carcase is, there will the eagles be gathered together. 

3- But immediately, after the tribulation of those days, 
the sun shall be darkened, and the moon shall not give her 
light, and the stars shall fall from heaven, and the powers 
of the heavens shall be shaken: and then shall appear the 
sign of the Son of man in heaven: and then shall all the 

tribes of the earth mourn, and they shall 
The tribula~ see the Son of man coming on the clouds of 
actly ns the heaven with power and great glory. And he 
SonofMan Shall send forth his angels with a great sound 

of a trumpet, and they shall gather together 
his elect from the four winds, from one end of heaven to 
the other. 

4. Now from the fig tree learn her parable: when her 
branch is now become tender, and putteth forth its leaves, 
ye know that the summer is nigh; even so ye also, when ye 

go 


St. Matthew x! 


see all these things, know ye that it is nigh, even at the 
doors. Verily I say unto you, This generation shall not 
pass away, till all these things be accomplished. Heaven 
and earth shall pass away, but my words shall not pass 
away. But of that day and hour knoweth no one, not 
even the angels of heaven, neither the Sor, Th 

€ one fore- 
but the Father only. And as were the days shadowed by 
of Noah, so shall be the coming of the Son tokens, the 
of man. For as in those days which were ther will 
before the flood they were eating and drink- ae cng 
ing, marrying and giving in marriage, until the day that 
Noah entered into the ark, and they knew not until the 
flood came, and took them all away; so shall be the coming 
of the Son of man. Then shall two men be in the field; 
one is taken, and one is left: two women shall be grinding 
at the mill; one is taken, and one is left. 

5. Watch therefore: for ye know not on what day your 
Lord cometh. But know this, that if the master of the 
house had known in what watch the thief was coming, he 
would have watched, and would not have suffered his house 
to be broken through. Therefore be ye also ready: for in 
an hour that ye think not the Son of man ; 
cometh. Who then is the faithful and wise See aa a 
servant, whom his lord hath set over his 
household, to give them their food in due season? Blessed 
is that servant, whom his lord when he cometh shall find 
so doing: verily I say unto you, that he will set him 

gI 


XI +6 The Gospel 


over all that he hath. But if that evil servant shall say 
in his heart, My lord tarrieth; and shall begin to beat his 
fellow-servants, and shall eat and drink with the drunken; 
the lord of that servant shall come in a day when he expect- 
eth not, and in an hour when he knoweth not, and shall cut 
him asunder, and appoint his portion with the hypocrites: 
there shall be the weeping and gnashing of teeth. 

Then shall the kingdom of heaven be likened unto ten 
virgins, which took their lamps, and went forth to meet 
the bridegroom. And five of them were foolish, and five 
were wise. For the foolish, when they took their lamps, 
took no oil with them: but the wise took oil in their vessels 

with their lamps. Now while the bridegroom 
vies a tarried, they all slumbered and slept. But at 
Virgins midnight there is a cry, Behold, the bride- 

groom! Come ye forth to meet him. Then 
all those virgins arose, and trimmed their lamps. And 
the foolish said unto the wise, Give us of your oil; for 
our lamps are going out. But the wise answered, saying, 
Peradventure there will not be enough for us and you: 
go ye rather to them that sell, and buy for yourselves. 
And while they went away to buy, the bridegroom came; 
and they that were ready went in with him to the marriage 
feast: and the door was shut. Afterward come also the 
other virgins, saying, Lord, Lord, open to us. But he an- 
swered and said, Verily I say unto you, I know you not. 
Watch therefore, for ye know not the day nor the hour. 

g2 


St. Matthew & XI 


6. For it is as when a man, going into another country, 
called his own servants, and delivered unto them his goods. 
And unto one he gave five talents, to another two, to 
another one; to each according to his several ability ; and 
he went on his journey. Straightway he that received the 
five talents went and traded with them, and 
made other five talents. In like manner he es 
also that received the two gained other two. in. qaients 
But he that received the one went away 
and digged in the earth, and hid his lord’s money. Now 
after a long time the lord of those servants cometh, and 
maketh a reckoning with them. And he that received the 
five talents came and brought other five talents, saying, 
Lord, thou deliveredst unto me five talents: lo, I have 
gained other five talents. His lord said unto him, Well 
done, good and faithful servant: thou hast been faithful 
over a few things, I will set thee over many things: enter 
thou into the joy of thy lord. And he also that received 
the two talents came and said, Lord, thou deliveredst unto 
me two talents: lo, I have gained other two talents. His 
lord said unto him, Well done, good and faithful servant ; 
thou hast been faithful over a few things, I will set thee 
over many things: enter thou into the joy of thy lord. 
And he also that had received the one talent came and said, 
Lord, I knew thee that thou art a hard man, reaping where 
thou didst not sow, and gathering where thou didst not 
scatter: and I was afraid, and went away and hid thy 

93 


x! + The Gospel 


talent in the earth: lo, thou hast thine own. But his lord 
answered and said unto him, Thou wicked and slothful 
servant, thou knewest that I reap where I sowed not, and 
gather where I did not scatter; thou oughtest therefore to 
have put my money to the bankers, and at my coming I 
should have received back mine own with interest. Take 
ye away therefore the talent from him, and give it unto 
him that hath the ten talents. For unto every one that 
hath shall be given, and he shall have abundance: but 
from him that hath not, even that which he hath shall be 
taken away. And cast ye out the unprofitable servant into 
the outer darkness: there shall be the weeping and gnash- 
ing of teeth. 

7. But when the Son of man shall come in his glory, and 
all the angels with him, then shall he sit on the throne of 
his glory : and before him shall be gathered all the nations : 
and he shall separate them one from another, as the shep- 
herd separateth the sheep from the goats: 
and he shall set the sheep on his right hand, 
but the goats on the left. Then shall the 
King say unto them on his right hand, Come, ye blessed 
of my Father, inherit the kingdom prepared for you from 
the foundation of the world: for I was an hungred, and 
ye gave me meat: I was thirsty, and ye gave me drink: 
I was a stranger, and ye took me in; naked, and ye 
clothed me: I was sick, and ye visited me: I was in 
prison, and ye came unto me. Then shall the righteous 

# 


The Final 
Judgment 


b 
; 


St. Matthew % XI 





answer him, saying, Lord, when saw we thee an hungred, 
and fed thee? or athirst, and gave thee drink? And when 
saw we thee a stranger, and took thee in? or naked, and 
clothed thee? And when saw we thee sick, or in prison, 
and came unto thee? And the King shall answer and say 
unto them, Verily I say unto you, Inasmuch as ye did it 
unto one of these my brethren, even these least, ye did it 
unto me. Then shall he say also unto them on the left 
hand, Depart from me, ye cursed, into the eternal fire 
which is prepared for the devil and his angels: for I was 
an hungred, and ye gave me no meat: I was thirsty, and 
ye gave me no drink: I was a stranger, and ye took me not 
in; naked, and ye clothed me not; sick, and in prison, and 
ye visited me not. Then shall they also answer, saying, 
Lord, when saw we thee an hungred, or athirst, or a 
stranger, or naked, or sick, or in prison, and did not min- 
ister unto thee? Then shall he answer them, saying, 
Verily I say unto you, Inasmuch as ye did it not unto one 
of these least, ye did it not unto me. And these shall go 
away into eternal punishment: but the righteous into 
eternal life. 
95 


XII i ~§ The Gospel 


XII 
THE PASSION AND RESURRECTION OF JESUS 
i 

And it came to pass, when Jesus had finished all these 
words, he said unto his disciples) Ye know that after 
two days the passover cometh, and the Son 
of man is delivered up to be crucified. Then 
were gathered together the chief priests, and 
the elders of the people, unto the court of the high priest, 
who was called Caiaphas; and they took counsel together 
that they might take Jesus by subtilty, and kill him. But 
they said, Not during the feast, lest a tumult arise among 
the people. 

Now when Jesus was in Bethany, in the house of Simon 
the leper, there came unto him a woman having an ala- 
baster cruse of exceeding precious ointment, and she 
poured it upon his head, as he sat at meat. But when the 
disciples saw it, they had indignation, saying, To what 
purpose is this waste? For this ointment might have 


been sold for much, and given to the poor. But Jesus 
06 


Preparation 
for the end 


St. Matthew & XII ii 


perceiving it said unto them, Why trouble ye the woman? 
for she hath wrought a good work upon me. For ye have 
the poor always with you; but me ye have not always. 
For in that she poured this ointment upon my body, she 
did it to prepare me for burial. Verily I say unto you, 
Wheresoever this gospel shall be preached in the whole 
world, that also which this woman hath done shall be 
spoken of for a memorial of her. 

Then one of the twelve, who was called Judas Iscariot, 
went unto the chief priests, and said, What are ye willing 
to give me, and I will deliver him unto you? And they 
weighed unto him thirty pieces of silver. And from that 
time he sought opportunity to deliver him unto them. 


ii 
Now on the first day of unleavened bread the disciples 
came to Jesus, saying, Where wilt thou that we make 
ready for thee to eat the Passover? And he 
said, Go into the city to such a man, and say 
unto him, The Master saith, My time is at 
hand; I keep the Passover at thy house with my disciples. 
And the disciples did as Jesus appointed them; and they 
made ready the Passover. Now when even was come, he 
was sitting at meat with the twelve disciples; and as they 
were eating, he said, Verily I say unto you, that one of 
you shall betray me. And they were exceeding sorrowful, 

H 97 


The Last 
Supper 


XII iti ~4 The Gospel 


and began to say unto him every one, Is it I, Lord? And 
he answered and said, He that dipped his hand with me 
in the dish, the same shall betray me. The Son of man 
goeth, even as it is written of him: but woe unto that man 
through whom the Son of man is betrayed! good were it 
for that man if he had not been born. And Judas, which 
betrayed him, answered and said, Is it I, Rabbi? He 
saith unto him, Thou hast said. And as they were eating, 
Jesus took bread, and blessed, and brake it; and he gave 
to the disciples, and said, Take, eat; this is my body. 
And he took a cup, and gave thanks, and gave to them, 
saying, Drink ye all of it; for this is my blood of the cove- 
nant, which is shed for many unto remission of sins. But 
I say unto you, I will not drink henceforth of this fruit of 
the vine, until that day when I drink it new with you in 
my Father’s kingdom. 

And when they had sung a hymn, they went out unto 
the mount of Olives. 

Then saith Jesus unto them, All ye shall be offended in 
me this night: for it is written, 7 wll smite the shepherd 
and the sheep of the flock shall be scattered 
abroad. But after I am raised up, I will go 
before you into Galilee. But Peter answered 
and said unto him, If all shall be offended in thee, I will 
never be offended. Jesus said unto him, Verily I say unto 

98 


The Arrest on 
Olivet 


St. Matthew & XII iii 


thee, that this night, before the cock crow, thou shalt deny 
me thrice. Peter saith unto him, Even if I must die with 
thee, yet will I not deny thee. Likewise also said all the 
disciples. 

Then cometh Jesus with them unto a place called Geth- 
semane, and saith unto his disciples, Sit ye here, while I 
go yonder and pray. And he took with him Peterand the 
two sons of Zebedee, and began to be sorrowful and sore 
troubled. Then saith he unto them, My soul is exceeding 
sorrowful, even unto death: abide ye here, and watch with 
me. And he went forward a little, and fell on his face, 
and prayed, saying, O my Father, if it be possible, let this 
cup pass away from me: nevertheless, not as I will, but as 
thou wilt. And he cometh unto the disciples, and findeth 
them sleeping, and saith unto Peter, What, could ye not 
watch with me one hour? Watch and pray, that ye enter 
not into temptation: the spirit indeed is willing, but the 
flesh is weak. Again a second time he went away, and 
prayed, saying, O my Father, if this cannot pass away, 
except I drink it, thy will be done. And he came again 
and found them sleeping, for their eyes were heavy. And 
he left them again, and went away, and prayed a third 
time, saying again the same words. Then cometh he to 
the disciples, and saith unto them, Sleep on now, and take 
your rest: behold, the hour is at hand, and the Son of 
man is betrayed unto the hands of sinners. Arise, let us 
be going: behold, he is at hand that betrayeth me. 

99 


XII iii +6 The Gospel 


And while he yet spake, lo, Judas, one of the twelve, 
came, and with him a great multitude with swords and 
staves, from the chief priests and elders of the people. 
Now he that betrayed him gave them a sign, saying, 
Whomsoever I shall kiss, that is he: take him. And 
straightway he came to Jesus, and said, Hail, Rabbi; and 
kissed him. And Jesus said unto him, Friend, do that for 
which thou art come. Then they came and laid hands on 
Jesus, and took him. And behold, one of them that were 
with Jesus stretched out his hand, and drew his sword, 
and smote the servant of the high priest, and struck off his 
ear. Then saith Jesus unto him, Put up again thy sword 
into its place: for all they that take the sword shall perish 
with the sword. Or thinkest thou that I cannot beseech 
my Father, and he shall even now send me more than 
twelve legions of angels? How then should the scriptures 
be fulfilled, that thus it must be? In that hour said Jesus 
to the multitudes, Are ye come out as against a robber 
with swords and staves to seize me? I sat daily in the 
temple teaching, and ye took me not. Butall this is come 
to pass, that the scriptures of the prophets might be ful- 
filled. Then all the disciples left him, and fled. 

And they that had taken Jesus led him away to the 
house of Caiaphas the high priest, where the scribes and 
the elders were gathered together. But Peter followed him 
afar off, unto the court of the high priest, and entered 
in, and sat with the officers, to see the end. Now the chief 

100 


St. Matthew & XII iii 


priests and the whole council sought false witness against 
Jesus, that they might put him to death; and they found 
it not, though many false witnesses came. : 
But afterward came two, and said, This man Ser aauaie 
said, I am able to destroy the temple of God, Gajaphas 
and to build it in three days. And the 

high priest stood up, and said unto him, Answerest thou 
nothing? what is it which these witness against thee? But 
Jesus held his peace. And the high priest said unto him, 
I adjure thee by the living God, that thou tell us whether 
thou be the Christ, the Son of God. Jesus saith unto him, 
Thou hast said: nevertheless I say unto you, Henceforth 
ye shall see the Son of man sitting at the right hand of 
power, and coming on the clouds of heaven. Then the 
high priest rent his garments, saying, He hath spoken 
blasphemy: what further need have we of witnesses? be- 
hold, now ye have heard the blasphemy: what think ye? 
They answered and said, He is worthy of death. Then 
did they spit in his face and buffet him: and some smote 
him with the palms of their hands, saying, Prophesy unto 
us, thou Christ: who is he that struck thee? 

Now Peter was sitting without in the court: and a maid 
came unto him, saying, Thou also wast with Jesus the 
Galilean. But he denied before them all, saying, I know 
not what thou sayest. And when he was gone out into 
the porch, another maid saw him, and saith unto them 
that were there, This man also was with Jesus the Naza- 

4 KOR 


XII iv +6 The Gospel 


rene. And again he denied with an oath, I know not the 
man. And after a little while they that stood by came 
and said to Peter, Of a truth thou also art one of them; 
for thy speech bewrayeth thee. Then began he to curse 
and to swear, 1 know not the man. And straightway the 
cock crew. And Peter remembered the word which Jesus 
had said, Before the cock crow, thou shalt deny me thrice. 
And he went out, and wept bitterly. 


iv 

Now when morning was come, all the chief priests and 
the elders of the people took counsel against Jesus to put 
him to death: and they bound him, and led 
him away, and delivered him up to Pilate the 
governor. 

Then Judas, which betrayed him, when he saw that he 
was condemned, repented himself, and brought back the 
thirty pieces of silver to the chief priests and elders, say- 
ing, I have sinned in that I betrayed innocent blood. But 
they said, What is that to us? see thoutoit. And he cast 
down the pieces of silver into the sanctuary, and departed ; 
and he went away and hanged himself. And the chief 
priests took the pieces of silver, and said, It is not lawful 
to put them into the treasury, since it is the price of blood. 
And they took counsel, and bought with them the potter’s 
field, to bury strangers in. Wherefore that field was 

102 


The Trial 
before Pilate 


St. Matthew & XII iv 


called, The field of blood, unto this day. Then was ful- 
filled that which was spoken by Jeremiah the prophet, 
saying, And they took the thirty pieces of silver, the price 
of him that was priced, whom certain of the children of 
Israel did price; and they gave them for the potter's field, 
as the Lord appointed me. 

Now Jesus stood before the governor: and the governor 
asked him, saying, Art thou the King of the Jews? And 
Jesus said unto him, Thou sayest. And when he was 
accused by the chief priests and elders, he answered noth- 
ing. Then saith Pilate unto him, Hearest thou not how 
many things they witness against thee? And he gave 
him no answer, not even to one word: insomuch that the 
governor marvelled greatly. Now at the feast the gover- 
nor was wont to release unto the multitude one prisoner, 
whom they would. And they had then a notable prisoner, 
called Barabbas. When therefore they were gathered 
together, Pilate said unto them, Whom will ye that I 
release unto you? Barabbas, or Jesus which is called 
Christ? For he knew that for envy they had delivered 
him up. And while he was sitting on the judgement-seat, 
his wife sent unto him. saying, Have thou nothing to do 
with that righteous man: for I have suffered many things 
this day in a dream because of him. Now the chief priests 
and the elders persuaded the multitudes that they should 
ask for Barabbas, and destroy Jesus. But the governor 
answered and said unto them, Whether of the twain will 

103 


XII v ~& The Gospel 


ye that I release unto you? And they said, Barabbas. 
Pilate saith unto them, What then shall I do unto Jesus 
which is called Christ? They all say, Let him be cruci- 
fied. And he said, Why, what evil hath he done? But 
they cried out exceedingly, saying, Let him be crucified. 
So when Pilate saw that he prevailed nothing, but rather 
that a tumult was arising, he took water, and washed his 
hands before the multitude, saying, I am innocent of the 
blood of this righteous man: see ye to it. And all the 
people answered and said, His blood be on us, and on 
our children. Then released he unto them Barabbas: 
but Jesus he scourged and delivered to be crucified. 


N; 

Then the soldiers of the governor took Jesus into the 
palace, and gathered unto him the whole band. And they 
stripped him, and put on him a scarlet robe. 
And they plaited a crown of thorns and put 
it upon his head, and a reed in his right hand ; 
and they kneeled down before him, and mocked him, say- 
ing, Hail, King of the Jews! And they spat upon him, 
and took the reed and smote him on the head. And when 
they had mocked him, they took off from him the robe, 
and put on him his garments, and led him away to crucify 
him. 

And as they came out, they found a man of Cyrene, 
Simon by name: him they compelled to go with them, 

104 


The Cruci- 
fixion 


St. Matthew %& XII v 


that he might bear his cross. And when they were come 
unto a place called Golgotha, that is to say, The place of a 
skull, they gave him wine to drink mingled with gall: and 
when he had tasted it, he would not drink. And when 
they had crucified him, they parted his garments among 
them, casting lots: and they sat and watched him there. 
And they set up over his head his accusation written: 


This ts Jesus 
Ghe ing of the Jews 


Then are there crucified with him two robbers, one on the 
right hand, and one on the left. And they that passed 
by railed on him, wagging their heads, and saying, Thou 
that destroyest the temple, and buildest it in three days, 
save thyself: if thou art the Son of God, come down from 
the cross. In like manner also the chief priests mocking 
him, with the scribes and elders, said, He saved others; 
himself he cannot save. He is the King of Israel; let 
him now come down from the cross, and we will believe 
on him. He trusteth on God; let him deliver him now, 
if he desireth him: for he said, I am the Son of God. 
And the robbers also that were crucified with him cast 
upon him the same reproach. 

Now from the sixth hour there was darkness over all 
the land until the ninth hour. And about the ninth hour 
Jesus cried with a loud voice, saying, ZZ, Elz, lama sabach- 
thani? that is, My God, my God, why hast thou forsaken 

105 


XII vi + The Gospel 


me? And some of them that stood there, when they 
heard it, said, This man calleth Elijah. And straightway 
one of them ran, and took a sponge, and filled it with 
vinegar, and put it on a reed, and gave him to drink. 
And the rest said, Let be; let us see whether Elijah 
cometh to save him. And Jesus cried again with a loud 
voice, and yielded up his spirit. And behold, the veil of 
the temple was rent in twain from the top to the bottom; 
and the earth did quake; and the rocks were rent; and 
the tombs were opened; and many bodies of the saints 
that had fallen asleep were raised; and coming forth out 
of the tombs after his resurrection they entered into the 
holy city and appeared unto many. Now the centurion, 
and they that were with him watching Jesus, when they 
saw the earthquake, and the things that were done, feared 
exceedingly, saying, Truly this was the Sonof God. And 
many women were there beholding from afar, which had 
followed Jesus from Galilee, ministering unto him: among 
whom was Mary Magdalene, and Mary the mother of 
James and Joses, and the mother of the sons of Zebedee. 


vi 
And when even was come, there came a rich man from 
Arimathza, named Joseph, who also himself was Jesus’ 
disciple: this man went to Pilate, and asked for the body 


of Jesus. Then Pilate commanded it to be givenup. And 
106 


St. Matthew % XII vii 


Joseph took the body, and wrapped it in a clean linen 
cloth, and laid it in his own new tomb, which he had 
hewn out in the rock: and he rolled a great 
stone to the door of the tomb, and departed. 
And Mary Magdalene was there, and the other Mary, sit- 
ting over against the sepulchre. 

Now on the morrow, which is the day after the Prepara- 
tion, the chief priests and the Pharisees were gathered 
together unto Pilate, saying, Sir, we remember that that 
deceiver said, while he was yet alive, After three days I 
rise again. Command therefore that the sepulchre be 
made sure until the third day, lest haply his disciples 
come and steal him away, and say unto the people, He 
is risen from the dead: and the last error will be worse 
than the first. Pilate said unto them, Ye have a guard: 
go your way, make it as sure as ye can. So they went, 
and made the sepulchre sure, sealing the stone, the guard 
being with them. 


The Burial 


Vii 
Now late on the sabbath day, as it began to dawn 
toward the first day of the week, came Mary Magdalene 
and the other Mary to see the sepulchre. 
And behold, there was a great earthquake ; eet ane 
for an angel of the Lord descended from 4 gcension 
heaven, and came and rolled away the stone, 
and sat upon it. His appearance was as lightning, and 
107 


XII vii +8 The Gospel 


his raiment white as snow: and for fear of him the watch- 
ers did quake, and became as dead men. And the angel 
answered and said unto the women, Fear not ye: for I 
know that ye seek Jesus, which hath been crucified. He 
is not here; for he is risen, even as he said. Come, see 
the place where the Lord lay. And go quickly, and tell 
his disciples, He is risen from the dead; and lo, he goeth 
before you into Galilee; there shall ye see him: lo, I 
have told you. And they departed quickly from the tomb 
with fear and great joy, and ran to bring his disciples 
word. And behold, Jesus met them, saying, All hail. 
And they came and took hold of his feet, and worshipped 
him. Then saith Jesus unto them, Fear not: go tell my 
brethren that they depart into Galilee, and there shall 
they see me. 

Now while they were going, behold, some of the guard 
came into the city, and told unto the chief priests all the 
things that were come to pass. And when they were 
assembled with the elders, and had taken counsel, they 
gave large money unto the soldiers, saying, Say ye, His 
disciples came by night, and stole him away while we 
slept. And if this come to the governor’s ears, we will 
persuade him, and rid you of care. So they took the 
money, and did as they were taught: and this saying was 
spread abroad among the Jews, and continueth until this 
day. 

But the eleven disciples went into Galilee, unto the 

108 


St. Matthew Se XII vii 


mountain where Jesus had appointed them. And when 
they saw him, they worshipped him: but some doubted. 
And Jesus came to them and spake unto them, saying: 
All authority hath been given unto me in heaven and on 
earth. Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the Father and 
of the Son and of the Holy Ghost: teaching them to ob- 
serve all things whatsoever I commanded you: and lo, I 
am with you alway, even unto the end of the world. 
109 


THE GOOD TIDINGS 


(GOSPEL) 
OR 
THE ACTS AND SAYINGS OF JESUS 


ACCORDING TO 


ST. MARK 





: ao 
e 


am ‘ey a. an, "i 
= awe et Oe, ee oe ee » Me ee ee 


i 
TuHE beginning of the gospel of Jesus Christ, the Son 
of God. 
Even as it is written in Isaiah the prophet, 


Behold, I send my messenger before thy face, who 
Shall prepare thy way ; 


The voice of one crying in the wilderness, 
Make ye ready the way of the Lord, 
Make his paths straight ; 


John came, who baptized in the wilderness and preached 
the baptism of repentance unto remission of sins. And 
there went out unto him all the country of Judza, and all 
they of Jerusalem; and they were baptized of him in the 
river Jordan, confessing their sins. And John was clothed 
with camel’s hair, and had a leathern girdle about his 
loins, and did eat locusts and wild honey. And he 
preached, saying, There cometh after me he that is 
mightier than I, the latchet of whose shoes I am not 
worthy to stoop down and unloose. I baptized you with 
water; but he shall baptize you with the Holy Ghost. 
And it came to pass in those days, that Jesus came 
I 113 


ii ~4 The oneal 


from Nazareth of Galilee, and was baptized of John in 
the Jordan. And straightway coming up out of the water, 
he saw the heavens rent asunder, and the Spirit as a 
dove descending upon him: and a voice came out of the 
heavens, Thou art my beloved Son, in thee I am well 
pleased. 

And straightway the Spirit driveth him forth into the 
wilderness. And he was in the wilderness forty days 
tempted of Satan; and he was with the wild beasts; and 
the angels ministered unto him. 


il 


Now after that John was delivered up, Jesus came into 
Galilee, preaching the gospel of God, and saying, The 
time is fulfilled, and the kingdom of God is at hand: repent 
ye, and believe in the gospel. 

And passing along by the sea of Galilee, he saw Simon 
and Andrew the brother of Simon casting a net in the 
sea: for they were fishers. And Jesus said unto them, 
Come ye after me, and I will make you to become fishers of 
men. And straightway they left the nets, and followed 
him. And going on a little further, he saw James the son 
of Zebedee, and John his brother, who also were in the 
boat mending the nets. And straightway he called them: 
and they left their father Zebedee in the boat with the 
hired servants, and went after him. 

114 


.. Mark & ii 





And they go into Capernaum; and straightway on the 
sabbath day he entered into the synagogue and taught. 
And they were astonished at his teaching: for he taught 
them as having authority, and not as the scribes. And 
straightway there was in their synagogue a man with an 
unclean spirit; and he cried out, saying, What have we to 
do with thee, thou Jesus of Nazareth ? art thou come to 
destroy us? I know thee who thou art, the Holy One of 
God. And Jesus rebuked him, saying, Hold thy peace, 
and come out of him. And the unclean spirit, tearing 
him and crying with a loud voice, came out of him. And 
they were all amazed, insomuch that they questioned 
among themselves, saying, What is this? a new teaching ! 
with authority he commandeth even the unclean spirits, 
and they obey him. And the report of him went out 
Straightway everywhere into all the region of Galilee 
round about. 

And straightway, when they were come out of the syna- 
gogue, they came into the house of Simon and Andrew, 
with James and John. Now Simon’s wife’s mother lay 
sick of a fever; and straightway they tell him of her: and 
he came and took her by the hand, and raised her up; 
and the fever left her, and she ministered unto them. 

And at even, when the sun did set, they brought unto 


him all that were sick, and them that were possessed with 


devils. And all the city was gathered together at the 
door. And he healed many that were sick with divers 
115 


iii ~4 The Gospel 


diseases, and cast out many devils; and he suffered not 
the devils to speak, because they knew him. 

And in the morning, a great while before day, he rose 
up and went out, and departed into a desert place, and 
there prayed. And Simon and they that were with him 
followed after him; and they found him, and say unto 
him, All are seeking thee. And he saith unto them, Let 
us go elsewhere into the next towns, that I may preach 
there also; for to this end came I forth. And he went 
into their synagogues throughout all Galilee, preaching 
and casting out devils. 


lil 


And there cometh to him a leper, beseeching him, and 
kneeling down to him, and saying unto him, If thou wilt, 
thou canst make me clean. And being moved with com- 
passion, he stretched forth his hand, and touched him, 
and saith unto him, I will; be thou made clean. And 
straightway the leprosy departed from him, and he was 
made clean. And he sternly charged him, and straight- 
way sent him out, and saith unto him, See thou say nothing 
to any man: but go thy way, shew thyself to the priest, 
and offer for thy cleansing the things which Moses com- 
manded, for a testimony unto them. But he went out, and 
began to publish it much, and to spread abroad the matter, 
insomuch that Jesus could no more openly enter into a 

116 


St. Mark & iii 


city, but was without in desert places: and they came to 
him from every quarter. 

And when he entered again into Capernaum after some 
days, it was noised that he was in the house. And many 
were gathered together, so that there was no longer room 
for them, no, not even about the door: and he spake the 
word unto them. And they come, bringing unto him a 
man sick of the palsy, borne of four. And when they 
could not come nigh unto him for the crowd, they uncov- 
ered the roof where he was: and when they had broken it 
up, they let down the bed whereon the sick of the palsy 
lay. And Jesus seeing their faith saith unto the sick of 
the palsy, Son, thy sins are forgiven. But there were cer- 
tain of the scribes sitting there,.and reasoning in their 
hearts, Why doth this man thus speak? he blasphemeth: 
who can forgive sins but one, even God? And straight- 
way Jesus, perceiving in his spirit that they so reasoned 
within themselves, saith unto them, Why reason ye these 
things in your hearts? Whether is easier, to say to the 
sick of the palsy, Thy sins are forgiven; or to say, Arise, 
and take up thy bed, and walk? But that ye may know 
that the Son of man hath power on earth to forgive sins 
(he saith to the sick of the palsy), I say unto thee, Arise, 
take up thy bed, and go unto thy house. And he arose, 
and straightway took up the bed, and went forth before 
them all; insomuch that they were all amazed, and glori- 
fied God, saying, We never saw it on this fashion. 

417 


Ty... ee 
iv +4 The Gospel 


lv 

And he went forth again by the sea side; and all the 
multitude resorted unto him, and he taught them. And 
as he passed by, he saw Levi the son of Alphzus sitting 
at the place of toll, and he saith unto him, Follow me. 
And he arose and followed him. And it came to pass, 
that he was sitting at meat in his house, and many pub- 
licans and sinners sat down with Jesus and his disciples: 
for there were many, and they followed him. And the 
scribes of the Pharisees, when they saw that he was eating 
with the sinners and publicans, said unto his disciples, He 
eateth and drinketh with publicans and sinners. And when 
Jesus heard it, he saith unto them: They that are whole 
have no need of a physician, but they that are sick: I 
came not to call the righteous, but sinners. 

And John’s disciples and the Pharisees were fasting: 
and they come and say unto him, Why do John’s disciples 
and the disciples of the Pharisees fast, but thy disciples 
fast not? And Jesus said unto them: Can the sons of the 
bridechamber fast, while the bridegroom is with them? as 
long as they have the bridegroom with them, they cannot 
fast. But the days will come, when the bridegroom shall 
be taken away from them, and then will they fast in that 
day. No man seweth a piece of undressed cloth on an old 
garment: else that which should fill it up taketh from it, 
the new from the old, and a worse rent is made. And no 

118 


St. Mark & Vv 


man putteth new wine into old wine-skins: else the wine 
will burst the skins, and the wine perisheth, and the skins: 
but they put new wine into fresh wine-skins. 


v 


And it came to pass, that he was going on the sabbath 
day through the cornfields; and his disciples began, as 
they went, to pluck the ears of corn. And the Pharisees 
said unto him, Behold, why do they on the sabbath day 
that which is not lawful? And he said unto them: Did ye 
never read what David did, when he had need, and was an 
hungred, he, and they that were with him? How he en- 
tered into the house of God when Abiathar was high priest, 
and did eat the shewbread, which it is not lawful to eat 
save for the priests, and gave also to them that were with 
him? And he said unto them, The sabbath was made for 
man, and not man for the sabbath: so that the Son of man 
is lord even of the sabbath. 

And he entered again into the synagogue; and there 
was a man there which had his hand withered. And they 
watched him, whether he would heal him on the sabbath 
day; that they might accuse him. And he saith unto the 
man that had his hand withered, Stand forth. And he 
saith unto them, Is it lawful on the sabbath day to do 
good, or to do harm? to save a life, or to kill? But they 
held their peace. And when he had looked round about 


119 


vi ~& The Gospel 


on them with anger, being grieved at the hardening of 
their heart, he saith unto the man, Stretch forth thy hand. 
And he stretched it forth: and his hand was restored. 
And the Pharisees went out, and straightway with the 
Herodians took counsel against him, how they might 
destroy him. 


vl 


And Jesus with his disciples withdrew to the sea: anda 
great multitude from Galilee followed: and from Judea, 
and from Jerusalem, and from Idumza, and beyond Jor- 
dan, and about Tyre and Sidon, a great multitude, hearing 
what great things he did, came unto him. And he spake 
to his disciples, that a little boat should wait on him be- 
cause of the crowd, lest they should throng him: for he 
had healed many ; insomuch that as many as had plagues 
pressed upon him that they might touch him. And the 
unclean spirits, whensoever they beheld him, fell down 
before him, and cried, saying, Thou art the Son of God. 
And he charged them much that they should not make 
him known. And he goeth up into the mountain, and 
calleth unto him whom he himself would: and they went 
unto him. And he appointed twelve, that they might be 
with him, and that he might send them forth to preach, 
and to have authority to cast out devils: and Simon he 
surnamed Peter; and James the son of Zebedee, and John 
the brother of James; and them he surnamed Boanerges, 

120 


St. Mark 8 vii 


which is, Sons of thunder: and Andrew, and Philip, and 
Bartholomew, and Matthew, and Thomas, and James the 
son of Alpheus, and Thaddzus, and Simon the Cananzan ; 
and Judas :scariot, which also betrayed him. 


vil 

And he cometh into a house. And the multitude com- 
eth together again, so that they could not so much as eat 
bread. And when his friends heard it, they went out to 
lay hold on him: for they said, He is beside himself. 
And the scribes which came down from Jerusalem said, 
He hath Beelzebub, and, By the prince of the devils 
casteth he out the devils. And he called them unto him, 
and said unto them in parables: How can Satan cast out 
Satan? And if a kingdom be divided against itself, that 
kingdom cannot stand. And if a house be divided against 
itself, that house will not be able to stand. And if Satan 
hath risen up against himself, and is divided, he cannot 
stand, but hath an end. But no one can enter into the 
house of the strong man, and spoil his goods, except he 
first bind the strong man; and then he will spoil his house. 
Verily I say unto you, All their sins shall be forgiven unto 
the sons of men, and their blasphemies wherewith soever 
they shall blaspheme: but whosoever shall blaspheme 
against the Holy Spirit hath never forgiveness, but is 
guilty of an eternal sin: because they said, He hath an 
unclean spirit. 

121 


viii ~6 The Gospel 


And there come his mother and his brethren; and, 
standing without, they sent unto him, calling him. And 
a multitude was sitting about him; and they say unto him, 
Behold, thy mother and thy brethren without seek for 
thee. And he answereth them, and saith, Who is my 
mother and my brethren? And looking round on them 
which sat round about him, he saith, Behold, my mother 
and my brethren! For whosoever shall do the will of God, 
the same is my brother, and sister, and mother. 


viii 
1. And again he began to teach by the sea side. And 
there is gathered unto him a very great multitude, so that 
he entered into a boat, and sat in the sea; and all the 
multitude were by the sea on the land. And he taught 
them many things in parables, and said unto them in his 
teaching, Hearken: Behold, the sower went forth to sow: 
and it came to pass, as he sowed, some seed fell by the way 
side, and the birds came and devoured it. And other fell 
on the rocky ground, where it had not much earth; and 
straightway it sprang up, because it had no deepness of 
earth: and when the sun was risen, it was scorched; and 
because it had no root, it withered away. And other fell 
among the thorns, and the thorns grew up, and choked it, 
and it yielded no fruit. And others fell into the good 
ground, and yielded fruit, growing up and increasing; and 

122 


St. Mark & Viii 


brought forth, thirtyfold, and sixtyfold, and a hundredfold. 
And he said, Who hath ears to hear, ict him hear. 

2. And when he was alone, they that were about him 
with the twelve asked of him the parables. And he said 
unto them: Unto you is given the mystery of the kingdom 
of God: but unto them that are without, all things are 
done in parables: that seeing they may see, and not per- 
ceive; and hearing they may hear, and not understand; 
lest haply they should turn again, and it should be for- 
given them. And he saith unto them: Know ye not 
this parable? and how shall ye know all the parables? 
The sower soweth the word. And these are they by the 
way side, where the word is sown; and when they have 
heard, straightway cometh Satan, and taketh away the 
word which hath been sown in them. And these in like 
manner are they that are sown upon the rocky places, who, 
when they have heard the word, straightway receive it with 
joy; and they have no root in themselves, but endure for a 
while ; then, when tribulation or persecution ariseth because 
of the word, straightway they stumble. And others are they 
that are sown among the thorns; these are they that have 
heard the word, and the cares of the world, and the deceit- 
fulness of riches, and the lusts of other things entering in, 
choke the word, and it becometh unfruitful. And those are 
they that were sown. upon the good ground; such as hear 
the word, and accept it, and bear fruit, thirtyfold, and 
sixtyfold, and a hundredfold. 

123 


viii 4 The Gospel 


And he said unto them: Is the lamp brought to be put 
under the bushel, or under the bed, and not to be put on the 
stand? For there is nothing hid, save that it should be 
manifested; neither was anything made secret, but that 
it should come to light. If any man hath ears to hear, let 
him hear. And he said unto them, Take heed what ye 
hear: with what measure ye mete it shall be measured 
unto you: and more shall be given unto you. For he that 
hath, to him shall be given: and he that hath not, from 
him shall be taken away even that which he hath. 

3. And he said: So is the kingdom of God, as if a man 
should cast seed upon the earth; and should sleep and rise 
night and day, and the seed should spring up and grow, he 
knoweth not how. The earth beareth fruit of herself; first 
the blade, then the ear, then the full corn inthe ear. But 
when the fruit is ripe, straightway he putteth forth the 
sickle, because the harvest is come. 

And he said: How shall we liken the kingdom of God? 
or in what parable shall we set it forth? It is like a grain 
of mustard seed, which, when it is sown upon the earth, 
though it be less than all the seeds that are upon the earth, 
yet when it is sown, groweth up, and becometh greater 
than all the herbs, and putteth out great branches; so 
that the birds of the heaven can lodge under the shadow 
thereof. 

And with many such parables spake he the word unto 
them, as they were able to hear it: and without a parable 

124 


St. Mark & ix 





spake he not unto them: but privately to his own disciples 
he expounded all things. 


1x 


And on that day, when even was come, he saith unto 
them, Let us go over unto the other side. And leaving 
the multitude, they take him with them, even as he was, 
in the boat. And other boats were with him. And there 
ariseth a great storm of wind, and the waves beat into the 
boat, insomuch that the boat was now filling. And he 
himself was in the stern, asleep on the cushion: and they 
awake him, and say unto him, Master, carest thou not that 
we perish? And he awoke, and rebuked the wind, and 
said unto the sea, Peace, be still. And the wind ceased, 
and there was a great calm. And he said unto them, 
Why are ye fearful? have ye not yet faith? And they 
feared exceedingly, and said one to another, Who then is 
this, that even the wind and the sea obey him? 

And they came to the other side of the sea, into the 
country of the Gerasenes. And when he was come out 
of the boat, straightway there met him out of the tombs 
a man with an unclean spirit, who had his dwelling in the 
tombs: and no man could any more bind him, no, not 
with a chain; because that he had been often bound with 
fetters and chains, and the chains had been rent asunder 
by him, and the fetters broken in pieces: and no man had 
strength to tame him. And always, night and day, in the 

125 


ix ~4 The Gospel 


tombs and in the mountains, he was crying out, and cut- 
ting himself with stones. And when he saw Jesus from 
afar, he ran and worshipped him; and crying out with a 
loud voice, he saith, What have I to do with thee, Jesus, 
thou Son of the Most High God? I adjure thee by God, 
torment me not. For he said unto him, Come forth, thou 
unclean spirit, out of the man. And he asked him, What 
is thy name? And he saith unto him, My name is Legion; 
for we are many. And he besought him much that he 
would not send them away out of the country. Now there 
was there on the mountain side a great herd of swine feed- 
ing. And they besought him, saying, Send us into the 
swine, that we may enter into them. And he gave them 
leave. And the unclean spirits came out, and entered into 
the swine: and the herd rushed down the steep into the 
sea, in number about two thousand; and they were choked 
in the sea. And they that fed them fled, and told it in the 
city, and in the country. And they came to see what it 
was that had come to pass. And they come to Jesus, and 
behold him that was possessed with devils sitting, clothed 
and in his right mind, even him that had the legion: and 
they were afraid. And they that saw it declared unto them 
how it befell him that was possessed with devils, and con- 
cerning the swine. And they began to beseech him to 
depart from their borders. And as he was entering into 
the boat, he that had been possessed with devils besought 
him that he might be with him. And he suffered him 
126 


1 


St. Mark &e- ix 


not, but saith unto him, Go to thy house unto thy friends, 
and tell them how great things the Lord hath done for 
thee, and how he had mercy on thee. And he went his 
way, and began to publish in Decapolis how great things 
Jesus had done for him: and all men did marvel. 

And when Jesus had crossed over again in the boat unto 
the other side, a great multitude was gathered unto him: 
and he was by the sea. And there cometh one of the 
rulers, of the synagogue, Jairus by name; and seeing him, 
he falleth at his feet, and beseecheth him much, saying, 
My little daughter is at the point of death: I pray thee, 
that thou come and lay thy hands on her, that she may be 
made whole, and live. And he went with him; and a 
great multitude followed him, and they thronged him. 

And a woman, which had an issue of blood twelve years, 
and had suffered many things of many physicians, and had 
spent all that she had, and was nothing bettered, but rather 
grew worse, having heard the things concerning Jesus, came 
in the crowd behind, and touched his garment. For she 
said, If I touch but his garments, I shall be made whole. 
And Sstraightway the fountain of her blood was dried up; 
and she felt in her body that she was healed of her plague. 
And straightway Jesus, perceiving in himself that the power 
proceeding from him had gone forth, turned him about in 
the crowd, and said, Who touched my garments? And 
his disciples said unto him, Thou seest the multitude 
thronging thee, and sayest thou, Who touched me? And 

127 


ix ~ The Gospel 


he looked round about to see her that had done this thing. 
But the woman fearing and trembling, knowing what had 
been done to her, came and fell down before him, and told 
him all the truth. And he said unto her, Daughter, thy 
faith hath made thee whole; go in peace, and be whole 
of thy plague. 

While he yet spake, they come from the ruler of the 
synagogue’s house, saying, Thy daughter is dead: why 
troublest thou the Master any further? But Jesus, not 
heeding the word spoken, saith unto the ruler of the 
synagogue, Fear not, only believe. And he suffered no 
man to follow with him, save Peter, and James, and John 
the brother of James. And they come to the house of the 
ruler of the synagogue; and he beholdeth a tumult, and 
many weeping and wailing greatly. And when he was 
entered in, he saith unto them, Why make ye a tumult, 
and weep? the child is not dead, but sleepeth. And they 
laughed him to scorn. But he, having put them all forth, 
taketh the father of the child and her mother and them 
that were with him, and. goeth in where the child was. 
And taking the child by the hand, he saith unto her, 
Talitha cumi; which is, being interpreted, Damsel, I say 
unto thee, Arise. And straightway the damsel rose up, 
and walked; for she was twelve years old. And they were 
amazed straightway with a great amazement. And he 
charged them much that no man should know this: and 
he commanded that something should be given her to eat. 

128 


St. Mark 8 x, xi 


x 


And he went out from thence; and he cometh into his 
own country; and his disciples follow him. And when 
the sabbath was come, he began to teach in the syna- 
gogue: and many hearing him were astonished, saying, 
Whence hath this man these things? and, What is the 
wisdom that is given unto this man, and what mean such 
mighty works wrought by his hands? Is not this the 
carpenter, the son of Mary, and brother of James, and 
Joses, and Judas, and Simon? and are not his sisters here 
with us? And they were offended in him. And Jesus 
said unto them, A prophet is not without honour, save in 
his own country, and among his own kin, and in his own 
house. And he could there do no mighty work, save that 
he laid his hands upon a few sick folk, and healed them. 
And he marvelled because of their unbelief. 


xi 


And he went round about the villages teaching. 

And he called unto him the twelve, and began to send 
them forth by two and two; and he gave them authority 
over the unclean spirits; and he charged them that they 
should take nothing for their journey, save a staff only; no 
bread, no wallet, no money in their purse; but to go shod 
with sandals: and, said he, put not on two coats. And 

K 129 


xi ~& The Gospel 


he said unto them, Wheresoever ye enter into a house, 
there abide till ye depart thence. And whatsoever place 
shall not receive you, and they hear you not, as ye go forth 
thence, shake off the dust that is under your feet for a 
testimony unto them. And they went out, and preached 
that men should repent. And they cast out many devils, 
and anointed with oil many that were sick, and healed 
them. 

And king Herod heard thereof; for his name had be- 
come known: and he said, John the Baptist is risen from 
the dead, and therefore do these powers work in him. 
But others said, It is Elijah. And others said, It is a 
prophet, even as one of the prophets. But Herod, when 
he heard thereof, said, John, whom I beheaded, he is risen. 
For Herod himself had sent forth and laid hold upon 
John, and bound him in prison for the sake of Herodias, 
his brother Philip’s wife: for he had married her. For 
John said unto Herod, It is not lawful for thee to have thy 
brother's wife. And Herodias set herself against him, and 
desired to kill him; and she could not; for Herod feared 
John, knowing that he was a righteous man and a holy, 
and kept him safe. And when he heard him, he was 
much perplexed; and he heard him gladly. And when 
a convenient day was come, that Herod on his birthday 
made a supper to his lords, and the high captains, and 
the chief men of Galilee; and when the daughter of 
Herodias herself came in and danced, she pleased Herod 

130 


St. Mark Xi 


and them that sat at meat with him; and the king said 
unto the damsel, Ask of me whatsoever thou wilt, and I 
will give it thee. And he sware unto her, Whatsoever 
thou shalt ask of me, I will give it thee, unto the half of 
my kingdom. And she went out, and said unto her 
mother, What shall I ask? And she said, The head of 
John the Baptist. And she came in straightway with 
haste unto the king, and asked, saying, I will that thou 
forthwith give me in a charger the head of John the Bap- 
tist. And the king was exceeding sorry; but for the sake 
of his oaths, and of them that sat at meat, he would not 
reject her. And straightway the king sent forth a soldier 
of his guard, and commanded to bring his head: and he 
went and beheaded him in the prison, and brought his 
head in a charger, and gave it to the damsel; and the 
damsel gave it to her mother. And when his disciples 
heard thereof, they came and took up his corpse, and laid 
it in a tomb. 

And the apostles gather themselves together unto Jesus ; 
and they told him all things, whatsoever they had done, 
and whatsoever they had taught. And he saith unto 
them, Come ye yourselves apart into a desert place, and 
rest awhile. For there were many coming and going, and 
they had no leisure so much as to eat. And they went 
away in the boat to a'desert place apart. And the people 
saw them going, and many knew them, and they ran there 
together on foot from all the cities, and outwent them. 

131 


xi ~@ The Gospel 


And he came forth and saw a great multitude, and he had 
compassion on them, because they were as sheep not hav- 
ing a shepherd: and he began to teach them many things. 
And when the day was now far spent, his disciples came 
unto him, and said, The place is desert, and the day is 
now far spent: send them away, that they may go into the 
country and villages round about, and buy themselves 
somewhat to eat. But he answered and said unto them, 
Give ye them to eat. And they say unto him, Shall we go 
and buy two hundred pennyworth of bread, and give them 
to eat? And he saith unto them, How many loaves have 
ye? go and see. And when they knew, they say, Five, 
and two fishes. And he commanded them that all should 
sit down by companies upon the green grass. And they 
sat down in ranks, by hundreds, and by fifties. And he 
took the five loaves and the two fishes, and looking up to 
heaven, he blessed, and brake the loaves; and he gave 
to the disciples to set before them; and the two fishes 
divided he among them all. And they did all eat, and 
were filled. And they took up broken pieces, twelve bas- 
ketfuls, and also of the fishes. And they that ate the loaves 
were five thousand men. 

And straightway he constrained his disciples to enter 
into the boat, and to go before him unto the other side to 
Bethsaida, while he himself sendeth the multitude away. 
And after he had taken leave of them, he departed into 
the mountain to pray. And when even was come, the 

132 


St. Mark % xii 


boat was in the midst of the sea, and he alone on the 
land. And seeing them distressed in rowing, for the wind 
was contrary unto them, about the fourth watch of the 
night he cometh unto them, walking on the sea; and he 
would have passed by them: but they, when they saw him 
walking on the sea, supposed that it was an apparition, 
and cried out: for they all saw him, and were troubled. 
But he straightway spake with them, and saith unto them, 
Be of good cheer: it is I; be not afraid. And he went 
up unto them into the boat; and the wind ceased. And 
they were sore amazed in themselves ; for they understood 
not concerning the loaves, but their heart was hardened. 

And when they had crossed over, they came to the land 
unto Gennesaret, and moored to the shore. And when 
they were come out of the boat, straightway the people 
knew him, and ran round about that whole region, and 
began to carry about on their beds those that were sick, 
where they heard he was. And wheresoever he entered, 
into villages, or into cities, or into the country, they laid 
the sick in the marketplaces, and besought him that they 
might touch if it were but the border of his garment: and 
as many as touched him were made whole. 


xii 
And there are gathered together unto him the Pharisees, 
and certain of the scribes, which had come from Jerusalem, 
and had seen that some of his disciples ate their bread 
133 


xii -§ The Gospel 


with defiled * hands. And the Pharisees and the scribes 
ask him, Why walk not thy disciples according to the Tradi- 
tion of the Elders, but eat their bread with defiled hands? 
And he said unto them: Well did Isaiah prophesy of you 
hypocrites, as it is written: 7/is people honoureth me with 
their lips, but their heart is far from me. But in vain do 
they worship me, teaching as their doctrines the precepts of 
men. Ye leave the commandment of God, and hold fast 
the tradition of men. And he said unto them, Full well do 
ye reject the commandment of God, that ye may keep your 
tradition. For Moses said, Honour thy father and thy 
mother; and, He that speaketh evil of father or mother, 
let him die the death: but ye say, If a man shall say to 
his father or his mother, That wherewith thou mightest 
have been profited by me is Corban, (that is to say, Given to 
God,) ye no longer suffer him to do aught for his father or 
his mother; making void the word of God by your tradi- 
tion, which ye have delivered: and many such like things 
ye do. And he called to him the multitude again, and 
said unto them, Hear me all of you, and understand: 
there is nothing from without the man, that going into 
him can defile him: but the things which proceed out of the 
man are those that defile the man. And when he was 

* That is, unwashen. For the Pharisees, and all the Jews, except they 
wash their hands diligently, eat not, holding the Tradition of the Elders. 
And when they come from the marketplace, except they wash themselves, 


they eat not. And many other things there be, which they have received to 
hold, washings of cups, and pots, and brasen vessels. 


134 


St. Mark xiii 


entered into the house from the multitude, his disciples 
asked of him the parable. And he saith unto them: Are 
ye so without understanding also? Perceive ye not, that 
whatsoever from without goeth into the man, it cannot 
defile him; because it goeth not into his heart, but into 
his belly, and goeth out into the draught? This he said, 
making all meats clean. And he said: That which pro- 
ceedeth out of the man, that defileth the man. For from 
within, out of the heart of men, evil thoughts proceed, 
fornications, thefts, murders, adulteries, covetings, wicked- 
nesses, deceit, lasciviousness, an evil eye, railing, pride, 
foolishness: all these evil things proceed from within, and 
defile the man. 


xiii 
And from thence he arose, and went away into the 
borders of Tyre and Sidon. And he entered into a house, 
and would have no man know it: and he could not be hid. 
But straightway a woman, whose little daughter had an 
unclean spirit, having heard of him, came and fell down 
at his feet. Now the woman was a Greek, a Syropheeni- 
cian by race. And she besought him that he would cast 
forth the devil out of her daughter. And he said unto 
her, Let the children first be filled: for it is not meet to 
take the children’s bread and cast it to the dogs. But she 
answered and saith unto him, Yea, Lord: even the dogs 
under the table eat of the children’s crumbs. And he 

135 


yy on a Ye 
xiv, xv +8 The Gospel 


said unto her, For this saying go thy way; the devil is 
gone out of thy daughter. And she went away unto her 
house, and found the child laid upon the bed, and the 
devil gone out. 
xiv 

And again he went out from the borders of Tyre, and 
came through Sidon unto the sea of Galilee, through the 
midst of the borders of Decapolis. And they bring unto 
him one that was deaf, and had an impediment in his 
speech ; and they beseech him to lay his hand upon him. 
And he took him aside from the multitude privately, and 
put his fingers into his ears, and he spat, and touched his 
tongue; and looking up to heaven, he sighed, and saith 
unto him, Zp/phatha, that is, Be opened. And his ears 
were opened, and the bond of his tongue was loosed, and 
he spake plain. And he charged them that they should 
tell no man: but the more he charged them, so much the 
more a great deal they published it. And they were 
beyond measure astonished, saying, He hath done all 
things well: he maketh even the deaf to hear, and the 
dumb to speak. 


xV 


In those days, when there was again a great multitude, 
and they had nothing to eat, he called unto him his disci- 
ples, and saith unto them, I have compassion on the multi- 

136 


St. Mark %& XV 


tude, because they continue with me now three days, and 
have nothing to eat: and if I send them away fasting to 
their home, they will faint in the way ; and some of them are 
come from far. And his disciples answered him, Whence 
shall one be able to fill these men with bread here ina desert 
place? And he asked them, How many loaves have ye? 
And they said, Seven. And he commandeth the multitude 
to sit down on the ground: and he took the seven loaves, 
and having given thanks, he brake, and gave to his disci- 
ples, to set before them; and they set them before the 
multitude. And they had a few small fishes: and having 
blessed them, he commanded to set these also before them. 
And they did eat, and were filled: and they took up, of 
broken pieces that remained over, seven baskets. And 
they were about four thousand: and he sent them away. 
And straightway he entered into the boat with his disci- 
ples, and came into the parts of Dalmanutha. 

And the Pharisees came forth, and began to question 
with him, seeking of him a sign from heaven, tempting 
him. And he sighed deeply in his spirit, and saith, Why 
doth this generation seek a sign? verily I say unto you, 
There shall no sign be given unto this generation. And 
he left them, and again entering into the boat departed to 
the other side. 

And they forgot to take bread; and they had not in the 
boat with them more than one loaf. And he charged them, 
saying, Take heed, beware of the leaven of the Pharisees 

137 


“- 


xvi ~§ The Gospel 


and the leaven of Herod. And they reasoned one with 
another, saying, We have no bread. And Jesus perceiving 
it saith unto them, Why reason ye, because ye have no 
bread ? do ye not yet perceive, neither understand? have 
ye your heart hardened? Having eyes, see ye not? and 
having ears, hear ye not? and do yenotremember? When 
I brake the five loaves among the five thousand, how many 
baskets full of broken pieces took ye up? They say unto 
him, Twelve. And when the seven among the four thou- 
sand, how many basketfuls of broken pieces took ye up? 
And they say unto him, Seven. And he said unto them, 
Do ye not yet understand ? 


xvi 
And they come unto Bethsaida. And they bring to 
him a blind man, and beseech him to touch him. And he 
took hold of the blind man by the hand, and brought him 
out of the village; and when he had spit on his eyes, and 
laid his hands upon him, he asked him, Seest thou aught? 
And he looked up, and said, I see men; for I behold 
them as trees, walking. Then again he laid his hands 
upon his eyes; and he looked stedfastly, and was restored, 
and saw all things clearly. And he sent him away to his 

home, saying, Do not even enter into the village. 
; 138 


St. Mark & xvii 


xvii 

And Jesus went forth, and his disciples, into the villages 
of Czsarea Philippi: and in the way he asked his disci- 
ples, saying unto them, Who do men say that lam? And 
they told him, saying, John the Baptist: and others, 
Elijah; but others, One of the prophets. And he asked 
them, But who say ye that I am? Peter answereth and 
saith unto him, Thou art the Christ. And he charged 
them that they should tell no man of him. And he began 
to teach them, that the Son of man must suffer many 
things, and be rejected by the elders, and the chief priests, 
and the scribes, and be killed, and after three days rise 
again. And he spake the saying openly. And Peter took 
him, and began to rebuke him. But he turning about, 
and seeing his disciples, rebuked Peter, and saith, Get 
thee behind me, Satan: for thou mindest not the things 
of God, but the things of men. And he called unto him 
the multitude with his disciples, and said unto them: If 
any man would come after me, let him deny himself, and 
take up his cross, and follow me. For whosoever would 
save his life shall lose it; and whosoever shall lose his life 
for my sake and the gospel’s shall save it. For what doth 
it profit a man, to gain the whole world, and forfeit his 
life? For what should a man give in exchange for his life ? 
For whosoever shall be ashamed of me and of my words in 
this adulterous and sinful generation, the Son of man also 

139 


xvii + The Gospel 


shall be ashamed of him, when he cometh in the glory of 
his Father with the holy angels. And he said unto them, 
Verily I say unto you, There be some here of them that 
stand by, which shall in no wise taste of death, till they 
see the kingdom of God come with power. 

And after six days Jesus taketh with him Peter, and 
James, and John, and bringeth them up into a high moun- 
tain apart by themselves: and he was transfigured before 
them: and his garments became glistering, exceeding 
white; so as no fuller on earth can whiten them. And 
there appeared unto them Elijah with Moses: and they 
were talking with Jesus. And Peter answereth and saith 
to Jesus, Rabbi, it is good for us to be here: and let us 
make three tabernacles; one for thee, and one for Moses, 
and one for Elijah. For he wist not what to answer; for 
they became sore afraid. And there came a cloud over- 
shadowing them: and there came a voice out of the cloud, 
This is my beloved Son: hear ye him. And suddenly 
looking round about, they saw no one any more, save 
Jesus only with themselves. And as they were coming 
down from the mountain, he charged them that they 
should tell no man what things they had seen, save when 
the Son of man should have risen again from the dead. 
And they kept the saying, questioning among themselves 
what the rising again from the dead should mean. And 
they asked him, saying, The scribes say that Elijah must 
first come. And he said unto them: Elijah indeed cometh 

140 


. 


St. Mark 8 xvii 


first, and restoreth all things: and how is it written of the 
Son of man, that he should suffer many things and be set 
at nought? But I say unto you, that Elijah is come, and 
they have also done unto him whatsoever they listed, even 
as it is written of him. 

And when they came to the disciples, they saw a great 
multitude about them, and scribes questioning with them. 
And straightway all the multitude, when they saw him, 
were greatly amazed, and running to him saluted him. 
And he asked them, What question ye with them? And 
one of the multitude answered him, Master, I brought unto 
thee my son, which hath a dumb spirit; and wheresoever 
it taketh him, it dasheth him down: and he foameth, and 
grindeth his teeth, and pineth away: and I spake to thy 
disciples that they should cast it out; and they were not 
able. And he answereth them and saith, O faithless gen- 
eration, how long shall I be with you? how long shall I 
bear with you? bring him unto me. And they brought 
him unto him: and when he saw him, straightway the 
spirit tare him grievously; and he fell on the ground, and 
wallowed foaming. And he asked his father, How long 
time is it since this hath come unto him? And he said, 
From a child. And oft-times it hath cast him both into 
the fire and into the waters, to destroy him: but if thou 
canst do anything, have compassion on us, and help us. 
And Jesus said unto him, If thou canst! All things are 
possible to him that believeth. Straightway the father of 

141 


xviii ~@ The die, 


the child cried out, and said, I believe; help thou mine 
unbelief. And when Jesus saw that a multitude came 
running together, he rebuked the unclean spirit, saying 
unto him, Thou dumb and deaf spirit, I command thee, 
come out of him, and enter no more into him. And hav- 
ing cried out, and torn him much, he came out: and the 
child became:as one dead; insomuch that the more part 
said, He is dead. But Jesus took him by the hand, and 
raised him up; and he arose. And when he was come 
into the house, his disciples asked him privately, saying, 
We could not cast it out. And he said unto them, This 
kind can come out by nothing, save by prayer. 


xviii 

And they went forth from thence, and passed through 
Galilee ; and he would not that any man should know it. 
For he taught his disciples, and said unto them, The Son 
of man is delivered up into the hands of men, and they 
shall kill him; and when he is killed, after three days he 
shall rise again. But they understood not the saying, and 
were afraid to ask him. 

And they came to Capernaum: and when he was in the 
house he asked them, What were ye reasoning in the way? 
But they held their peace: for they had disputed one with 
another in the way, who was the greatest. And he sat 
down, and called the twelve; and he saith unto them, 

142 


St. Mark 8 xviii 


If any man would be first, he shall be last of all, and min- 
ister of all. And he took a little child, and set him in the 
midst of them: and taking him in his arms, he said unto 
them, Whosoever shall receive one of such little children in 
my naine, receiveth me: and whosoever receiveth me, re- 
ceiveth not me, but him that sent me. 

John said unto him, Master, we saw one casting out 
devils in thy name: and we forbade him, because he fol- 
lowed not us. But Jesus said, Forbid him not. For there 
is no man which shall do a mighty work in my name, and 
be able quickly to speak evil of me. For he that is not 
against us is for us. For whosoever shall give you a cup 
of water to drink, because ye are Christ’s, verily I say unto 
you, he shall in no wise lose his reward. And whosoever 
shall cause one of these little ones that believe on me to 
stumble, it were better for him if a great millstone were 
hanged about his neck, and he were cast intothesea. And 
if thy hand cause thee to stumble, cut it off: it is good for 
thee to enter into life maimed, rather than having thy two 
hands to go into hell, into the unquenchable fire. And if 
thy foot cause thee to stumble, cut it off: it is good for thee 
to enter into life halt, rather than having thy two feet to 
be cast into hell, And if thine eye cause thee to stumble, 
cast it out: it is good for thee to enter into the kingdom of 
God with one eye, rather than having two eyes to be cast 
into hell; where their worm dieth not, and the fire is not 
quenched. For every one shall be salted with fire. Saltis 

143 


xix + The Gospel 


good: but if the salt have lost its saltness, wherewith will 
ye season it? Have salt in yourselves, and be at peace 
one with another. 


xix 

And he arose from thence, and cometh into the borders 
of Judea and beyond Jordan: and multitudes come to- 
gether unto him again; and, as he was wont, he taught 
them again. And there came unto him Pharisees, and 
asked him, Is it lawful for a man to put away his wife? 
tempting him. And he answered and said unto them, 
What did Moses command you? And they said, Moses 
suffered to write a bill of divorcement, and to put her 
away. But Jesus said unto them, For your hardness of 
heart he wrote you this commandment. But from the 
beginning of the creation, ‘ Male and female made he them.’ 
For this cause shall a man leave his father and mother, 
and shall cleave to his wife; and the twain shall become 
one flesh: so that they are no more twain, but one flesh. 
What therefore God hath joined together, let not man put 
asunder. And in the house the disciples asked him again 
of this matter. And he saith unto them, Whosoever shall 
put away his wife, and marry another, committeth adultery 
against her: and if she herself shall put away her husband, 
and marry another, she committeth adultery. 

144 


St. Mark & xX, xxi 


xx 


And they brought unto him little children, that he should 
touch them: and the disciples rebuked them. But when 
Jesus saw it, he was moved with indignation, and said 
unto them, Suffer the little children to come unto me; for- 
bid them not: for of such is the kingdom of God. Verily I 
say unto you, Whosoever shall not receive the kingdom of 
God as a little child, he shall in no wise enter therein. 
And he took them in his arms, and blessed them, laying 
his hands upon them. 

ae 

And as he was going forth into the way, there ran one 
to him, and kneeled to him, and asked him, Good Master, 
what shall I do that I may inherit eternal life? And Jesus 
said unto him, Why callest thou me good? none is good 
save one, even God. Thou knowest the commandments, 
Do not kill, Do not commit adultery, Do not steal, Do 
not bear false witness, Do not defraud, Honour thy father 
and mother. And he said unto him, Master, all these 
things have I observed from my youth. And Jesus look- 
ing upon him loved him, and said unto him, One thing 
thou lackest: go, sell whatsoever thou hast, and give to 
the poor, and thou shalt have treasure in heaven: and 
come, follow me. But his countenance fell at the saying, 


and he went away sorrowful: for he was one that had 
L 145 


xxii ~ The Gospel 


great possessions. And Jesus looked round about, and 
saith unto his disciples, How hardly shall they that have 
riches enter into the kingdom of God! And the disciples 
were amazed at his words. But Jesus answereth again, 
and saith unto them, Children, how hard is it for them 
that trust in riches to enter into the kingdom of God! It 
is easier for a camel to go through a needle’s eye, than for 
a rich man to enter into the kingdom of God. And they 
were astonished exceedingly, saying unto him, Then who 
can be saved? Jesus looking upon them saith, With men 
it is impossible, but not with God: for all things are possi- 
ble with God. Peter began to say unto him, Lo, we have 
left all, and have followed thee. Jesus said, Verily I say 
unto you, There is no man that hath left house, or brethren, 
or sisters, or mother, or father, or children, or lands, for my 
sake, and for the gospel’s sake, but he shall receive a hun- 
dredfold now in this time, houses, and brethren, and sisters, 
and mothers, and children, and lands, with persecutions; 
and in the world to come eternal life. But many that are 
first shall be last; and the last first. 


xxii 
And they were in the way, going up to Jerusalem; and 
Jesus was going before them: and they were amazed; 
and they that followed were afraid. And he took again 


the twelve, and began to tell them the things that were to 
146 


St. Mark § xxii 


happen unto him, saying, Behold, we go up to Jerusalem; 
and the Son of man shall be delivered unto the chief 
priests and the scribes; and they shall condemn him 
to death, and shall deliver him unto the Gentiles: and 
they shall mock him, and shall spit upon him, and shall 
scourge him, and shall kill him; and after three days he 
shall rise again. 

And there come near unto him James and John, the 
sons of Zebedee, saying unto him, Master, we would that 
thou shouldest do for us whatsoever we shall ask of thee. 
And he said unto them, What would ye that I should do 
for you? And they said unto him, Grant unto us that we 
may sit, one on thy right hand, and one on thy left hand, 
in thy glory. But Jesus said unto them, Ye know not 
what ye ask. Are ye able to drink the cup that I drink? 
or to be baptized with the baptism that I am baptized 
with? And they said unto him, We are able. And Jesus 
said unto them, The cup that I drink ye shall drink; and 
with the baptism that I am baptized withal shall ye be 
baptized: but to sit on my right hand or on my left hand 
is not mine to give: but it is for them for whom it hath 
been prepared. And when the ten heard it, they began 
to be moved with indignation concerning James and John. 
And Jesus called them to him, and saith unto them: Ye 
know that they which are accounted to rule over the Gen- 
tiles lord it over them; and their great ones exercise au- 
thority over them. But it is not so among you: but 

147 


xxiii +6 The Gospel 


whosoever would become great among you, shall be your 
minister: and whosoever would be first among you, shall 
be servant of all. For verily the Son of man came not to 
be ministered unto, but to minister, and to give his life a 
ransom for many. 


xxi11 


And they come to Jericho: and as he went out from 
Jericho, with his disciples and a great multitude, the son 
of Timzus, Bartimzus, a blind beggar, was sitting by the 
way side. And when he heard that it was Jesus of Naza- 
reth, he began to cry out, and say, Jesus, thou son of 
David, have mercy on me. And many rebuked him, that 
he should hold his peace: but he cried out the more a 
great deal, Thou son of David, have mercy on me. And 
Jesus stood still, and said, Call ye him. And they call 
the blind man, saying unto him, Be of good cheer: rise, 
he calleth thee. And he, casting away his garment, 
sprang up, and came to Jesus. And Jesus answered him, 
and said, What wilt thou that I should do unto thee? 
And the blind man said unto him, Rabboni, that I may 
receive my sight. And Jesus said unto him, Go thy way; 
thy faith hath made thee whole. And straightway he 
received his sight, and followed him in the way. 

148 


St. Mark xxiv, XXV 


XxiV 

And when they draw nigh unto Jerusalem, unto Beth- 
phage and Bethany, at the mount of Olives, he sendeth 
two of his disciples, and saith unto them, Go your way 
into the village that is over against you: and straightway 
as ye enter into it, ye shall find a colt tied, whereon no 
man ever yet sat; loose him, and bring him. And if any 
one say unto you, Why do ye this? say ye, The Lord hath 
need of him; and straightway he will send him back 
hither. And they went away, and found a colt tied at 
the door without in the open street; and they loose him. 
And certain of them that stood there said unto them, 
What do ye, loosing the colt? And they said unto them 
even as Jesus had said: and they let them go. And they 
bring the colt unto Jesus, and cast on him their garments ; 
and he sat upon him. And many spread their garments 
upon the way; and others branches, which they had cut 
from the fields. And they that went before, and they 
that followed, cried, ‘ Hosanna’—‘ Blessed is he that cometh 
in the name of the Lord’—‘ Blessed is the kingdom that 
cometh, the kingdom of our father David’ —‘ Hosanna in 
the highest.’ 

XXV 


And he entered into Jerusalem, into the temple; and 
when he had looked round about upon all things, it being 
now eventide, he went out unto Bethany with the twelve. 

149 


xxV +4 The Gospel 


And on the morrow, when they were come out from 
Bethany, he hungered. And seeing a fig tree afar off 
having leaves, he came, if haply he might find anything 
thereon: and when he came to it, he found nothing but 
leaves ; for it was not the season of figs. And he answered 
and said unto it, No man eat fruit from thee henceforward 
for ever. And his disciples heard it. 

And they come to Jerusalem: and he entered into the 
temple, and began to cast out them that sold and them 
that bought in the temple, and overthrew the tables of the 
money-changers, and the seats of them that sold the doves ; 
and he would not suffer that any man should carry a vessel 
through the temple. And he taught, and said unto them, 
Is it not written, My house shall be called a house of prayer 
for all the nations ? but ye have made it a den of robbers. 
And the chief priests and the scribes heard it, and sought 
how they might destroy him: for they feared him, for all 
the multitude was astonished at his teaching. 

And every evening he went forth out of the city. 

And as they passed by in the morning, they saw the 
fig tree withered away from the roots. And Peter calling 
to remembrance saith unto him, Rabbi, behold, the fig 
tree which thou cursedst is withered away. And Jesus 
answering saith unto them: Have faith in God. Verily I 
say unto you, Whosoever shall say unto this mountain, Be 
thou taken up and cast into the sea; and shall not doubt 
in his heart, but shall believe that what he saith cometh 

150 


St. Mark & XXVi 


to pass; he shall have it. Therefore I say unto you, All 
things whatsoever ye pray and ask for, believe that ye have 
received them, and ye shall have them. And whensoever 
ye stand praying, forgive, if ye have aught against any 
one; that your Father also which is in heaven may forgive 
you your trespasses. 
Xxvi 

And they come again to Jerusalem: and as he was 
walking in the temple, there come to him the chief priests, 
and the scribes, and the elders; and they said unto him, 
By what authority doest thou these things? or who gave 
thee this authority to do these things? And Jesus said 
unto them, I will ask of you one question, and answer me, 
and I will tell you by what authority I do these things. 
The baptism of John, was it from heaven, or from men? 
answer me. And they reasoned with themselves, saying, 
If we shall say, From heaven; he will say, Why then did 
ye not believe him? But should we say, From men— 
they feared the people: for all verily held John to be a 
prophet. And they answered Jesus and say, We know 
not. And Jesus saith unto them, Neither tell I you by 
what authority I do these things. And he began to speak 
unto them in parables. A man planted a vineyard, and 
set a hedge about it, and digged a pit for the winepress, 
and built a tower, and let it out to husbandmen, and went 


into another country. And at the season he sent to the 
I51 


xxvi ~4 The Gospel 


husbandmen a servant, that he might receive from the hus- 
bandmen of the fruits of the vineyard. And they took him, 
and beat him, and sent him away empty. And again he 
sent unto them another servant; and him they wounded 
in the head, and handled shamefully. And he sent another; 
and him they killed : and many others; beating some, and 
killing some. He had yet one, a beloved son: he sent him 
last unto them, saying, They will reverence my son. But 
those husbandmen said among themselves, This is the heir ; 
come, let us kill him, and the inheritance shall be ours. 
And they took him, and killed him, and cast him forth out 
of the vineyard. What therefore will the lord of the vine- 
yard do? he will come and destroy the husbandmen, and 
will give the vineyard unto others. Have ye not read even 
this scripture : 


The stone which the builders rejected, 

The same was made the head of the corner: 
This was from the Lord, 

And it is marvellous in our eyes ? 


And they sought to lay hold on him; and they feared 
the multitude; for they perceived that he spake the para- 
ble against them: and they left him, and went away. 

152 


St. Mark & XXVii 


XXVIi 

And they send unto him certain of the Pharisees and 
of the Herodians, that they might catch him in talk. And 
when they were come, they say unto him, Master, we 
know that thou art true, and carest not for any one: for 
thou regardest not the person of men, but of a truth teach- 
est the way of God: Is it lawful to give tribute unto Cesar, 
or not? Shall we give, or shall we not give? But he, 
knowing their hypocrisy, said unto them, Why tempt ye 
me? bring me a penny, that I may see it. And they 
brought it. And he saith unto them, Whose is this image 
and superscription? And they said unto him, Czsar’s. 
And Jesus said unto them, Render unto Cesar the things 
that are Cesar’s, and unto God the things that are God’s. 
And they marvelled greatly at him. 

And there come unto him Sadducees, which say that 
there is no resurrection; and they asked him, saying, 
Master, Moses wrote unto us, If a man’s brother die, and 
leave a wife behind him, and leave no child, that his 
brother should take his wife, and raise up seed unto his 
brother. There were seven brethren: and the first took a 
wife, and dying left no seed; and the second took her, and 
died, leaving no seed behind him; and the third likewise: 
and the seven left no seed. Last of all the woman also 
died. In the resurrection whose wife shall she be of them? 
for the seven had her to wife. Jesus said unto them: Is it 

153 


xxvii *% The Gospel 


not for this cause that ye err, that ye know not the script- 
ures, nor the power of God? For when they shall rise 
from the dead, they neither marry, nor are given in mar- 
riage; but are as angels in heaven. But as touching the 
dead, that they are raised; have ye not read in the book of 
Moses, in the place concerning the Bush, how God spake 
unto him, saying, I am the God of Abraham, and the God 
of Isaac, and the God of Jacob? He is not the God of the 
dead, but of the living: ye do greatly err. 

And one of the scribes came, and heard them question- 
ing together, and knowing that he had answered them 
well, asked him, What commandment is the first of all? 
Jesus answered, The first is, Hear, 0 Israel; The Lord our 
God, the Lord is one: and thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength. The second is this, Thou 
shalt love thy neighbour as thyself. There is none other 
commandment greater than these. And the scribe said 
unto him, Of a truth, Master, thou hast well said that He 
is one; and there is none other but He: and to love Him 
with all the heart, and with all the understanding, and 
with all the strength, and to love his neighbour as him- 
self, is much more than all whole burnt offerings and sacri- 
fices. And when Jesus saw that he answered discreetly, 
he said unto him, Thou art not far from the kingdom of 
God. And no man after that durst ask him any question. 

And Jesus answered and said, as he taught in the 

154 


St. Mark Se XXVIli 


temple: How say the scribes that the Christ is the son of 
David? David himself said in the Holy Spirit, 


The Lord said unto my Lord, 
Sit thou on my right hand, 
Till I make thine enemies the footstool of thy feet. 


David himself calleth him Lord ; and whence is he his son? 
And the common people heard him gladly. 

And in his teaching he said: Beware of the scribes, 
which desire to walk in long robes, and to have salutations 
in the marketplaces, and chief seats in the synagogues, and 
chief places at feasts: they which devour widows’ houses, 
and for a pretence make long prayers; these shall receive 
greater condemnation. 

XXViii 

And he sat down over against the treasury, and beheld 
how the multitude cast money into the treasury: and 
many that were rich cast in much. And there came a 
poor widow, and she cast in two mites, which make a 
farthing. And he called unto him his disciples, and said 
unto them, Verily I say unto you, This poor widow cast in 
more than all they which are casting into the treasury: 
- for they all did cast in of their superfluity; but she of her 
want did cast in all that she had, even all her living. 

155 


xxix +4 The Gospel 


. 

And as he went forth out of the temple, one of his dis- 
ciples saith unto him, Master, behold, what manner of 
stones and what manner of buildings! And Jesus said 
unto him, Seest thou these great buildings? there shall 
not be left here one stone upon another, which shall not 
be thrown down. 

And as he sat on the mount of Olives over against the 
temple, Peter and James and John and Andrew asked him 
privately, Tell us, when shall these things be? and what 
shall be the sign when these things are all about to be 
accomplished? And Jesus began to say unto them: 

1. Take heed that no man lead youastray. Many shall 
come in my name, saying, I am he; and shall lead many 
astray. And when ye shall hear of wars and rumours of 
wars, be not troubled : these things must needs come to pass; 
but the end isnot yet. For nation shall rise against nation, 
and kingdom against kingdom: there shall be earthquakes 
in divers places; there shall be famines: these things are 
the beginning of travail. But take ye heed to yourselves: 
for they shall deliver you up to councils ; and in synagogues 
shall ye be beaten; and before governors and kings shall 
ye stand for my sake, for a testimony unto them. And the 
gospel must first be preached unto all the nations. And 
when they lead you to judgement, and deliver you up, be 
not anxious beforehand what ye shall speak: but what- 

156 


St. Mark %& xxix 


soever shall be given you in that hour, that speak ye: for 
it is not ye that speak, but the Holy Ghost. And brother 
shall deliver up brother to death, and the father his child; 
and children shall rise up against parents, and cause them 
to be put to death. And ye shall be hated of all men for 
my name’s sake: but he that endureth to the end the same 
shall be saved. 

2. But when ye see the abomination of desolation stand- 
ing where he ought not (let him that readeth understand), 
then let them that are in Judea flee unto the mountains: 
and let him that is on the housetop not go down, nor enter 
in, to take anything out of his house: and let him that is 
in the field not return back to take his cloke. But woe 
unto them that are with child and to them that give suck 
in those days! And pray ye that it be not in the winter. 
For those days shall be tribulation, such as there hath not 
been the like from the beginning of the creation which God 
created until now, and never shall be. And except the 
Lord had shortened the days, no flesh would have been 
saved: but for the elect’s sake, whom he chose, he short- 
ened the days. And then if any man shall say unto you, 
Lo, here is the Christ; or, Lo, there; believe it not: for 
there shall arise false Christs and false prophets, and shall 
shew signs and wonders, that they may lead astray, if 
possible, the elect. But take ye heed: behold, I have told 
you all things beforehand. 

3- But in those days, after that tribulation, the sun shall 

157 


xxix +6 The Gospel 


be darkened, and the moon shall not give her light, and the 
stars shall be falling from heaven, and the powers that are 
in the heavens shall be shaken. And then shall they see 
the Son of man coming in clouds with great power and 
glory. And then shall he send forth the angels, and shall 
gather together his elect from the four winds, from the 
uttermost part of the earth to the uttermost part of heaven. 

4. Now from the fig tree learn her parable: when her 
branch is now become tender, and putteth forth its leaves, 
ye know that the summer is nigh; even so ye also, when 
ye see these things coming to pass, know ye that he is 
nigh, even at the doors. Verily I say unto you, This gen- 
eration shall not pass away, until all these things be accom- 
plished. Heaven and earth shall pass away: but my words 
shall not pass away. But of that day or that hour knoweth 
no one, not even the angels in heaven, neither the Son, but 
the Father. 

5. Take ye heed, watch and pray: for ye know not 
when the time is. It is as when a man, sojourning in 
another country, having left his house, and given authority 
to his servants, to each one his work, commanded also 
the porter to watch. Watch therefore: for ye know not 
when the lord of the house cometh, whether at even, or at 
midnight, or at cockcrowing, or in the morning; lest com- 
ing suddenly he find you sleeping. And what I say unto 
you I say unto all, Watch. 

158 


St. Mark & Xxx 


XXX 


Now after two days was the feast of the Passover and 
the unleavened bread: and the chief priests and the 
scribes sought how they might take him with subtilty, 
and kill him: for they said, Not during the feast, lest 
haply there shall be a tumult of the people. 

And while he was in Bethany in the house of Simon 
the leper, as he sat at meat, there came a woman having 
an alabaster cruse of ointment of spikenard very costly ; 
and she brake the cruse, and poured it over his head. 
But there were some that had indignation among them- 
selves, saying, To what purpose hath this waste of the 
ointment been made? For this ointment might have 
been sold for above three hundred pence, and given to 
the poor. And they murmured against her. But Jesus 
said, Let her alone; why trouble ye her? she hath wrought 
a good work on me. For ye have the poor always with 
you, and whensoever ye will ye can do them good: but 
me ye have not always. She hath done what she could: 
she hath anointed my body aforehand for the burying. 
And verily I say unto you, Wheresoever the gospel shall 
be preached throughout the whole world, that also which 
this woman hath done shall be spoken of for a memorial 
of her. 

And Judas Iscariot, he that was one of the twelve, went 
away unto the chief priests, that he might deliver him 

159 


xxxi 4 The Gospel 


unto them. And they, when they heard it, were glad, 
and promised to give him money. And he sought how 
he might conveniently deliver him unto them. 


Xxx1 


And on the first day of unleavened bread, when they 
sacrificed the Passover, his disciples say unto him, Where 
wilt thou that we go and make ready that thou mayest eat 
the Passover? And he sendeth two of his disciples, and 
saith unto them, Go into the city, and there shall meet 
you a man bearing a pitcher of water: follow him; and 
wheresoever he shall enter in, say to the goodman of the 
house, The Master saith, Where is my guest-chamber, 
where I shall eat the Passover with my disciples? And 
he will himself shew you a large upper room furnished 
and ready: and there make ready for us. And the dis- 
ciples went forth, and came into the city, and found as he 
had said unto them: and they made ready the Passover. 

And when it was evening he cometh with the twelve. 
And as they sat and were eating, Jesus said, Verily I say 
unto you, One of you shall betray me, even he that eateth 
with me. They began to be sorrowful, and to say unto 
him one by one, Is itI? And he said unto them, It is one 
of the twelve, he that dippeth with me in the dish. For 
the Son of man goeth, even as it is written of him: but 
woe unto that man through whom the Son of man is 

160 


St. Mark xxxii 


betrayed! good were it for that man if he had not been 
born. 

And as they were eating, he took bread, and when he 
had blessed, he brake it, and gave to them, and said, Take 
ye: this is my body. And he took a cup, and when he 
had given thanks, he gave to them: and they all drank of 
it. And he said unto them, This is my blood of the 
covenant, which is shed for many. Verily I say unto you, 
I will no more drink of the fruit of the vine, until that day 
when I drink it new in the kingdom of God. 


XXxii 

And when they had sung a hymn, they went out unto 
the mount of Olives. 

And Jesus saith unto them, All ye shall be offended: 
for it is written, I will smite the shepherd, and the sheep 
shall be scattered abroad. Howbeit, after I am raised up, 
T will go before you into Galilee. But Peter said unto 
him, Although all shall be offended, yet will not I. And 
Jesus saith unto him, Verily I say unto thee, that thou 
today, even this night, before the cock crow twice, shalt 
deny me thrice. But he spake exceeding vehemently, If 
I must die with thee, I will not deny thee. And in like 
manner also said they all. 

And they come unto a place which was named Geth- 
semane: and he saith unto his disciples, Sit ye here, 

M 161 


xxxii + The Gospel 


while I pray. And he taketh with him Peter and James 
and John, and began to be greatly amazed, and sore 
troubled. And he saith unto them, My soul is exceeding 
sorrowful even unto death: abide ye here, and watch. 
And he went forward a little, and fell on the ground, and 
prayed that, if it were possible, the hour might pass away 
from him. And he said, Abba, Father, all things are pos- 
sible unto thee; remove this cup from me: howbeit not 
what I will, but what thou wilt. And he cometh, and 
findeth them sleeping, and saith unto Peter, Simon, sleep- 
est thou? couldest thou not watch one hour? Watch and 
pray, that ye enter not into temptation: the spirit indeed 
is willing, but the flesh is weak. And again he went 
away, and prayed, saying the same words. And again 
he came, and found them sleeping, for their eyes were 
very heavy ; and they wist not what to answer him. And 
he cometh the third time, and saith unto them, Sleep on 
now, and take your rest: it is enough; the hour is come; 
behold, the Son of man is betrayed into the hands of 
sinners. Arise, let us be going: behold, he that be- 
trayeth me is at hand. 

And straightway, while he yet spake, cometh Judas, one 
of the twelve, and with him a multitude with swords and 
staves, from the chief priests and the scribes and the 
elders. Now he that betrayed him had given them a 
token, saying, Whomsoever I shall kiss, that is he; take 
him, and lead him away safely. And when he was come, 

162 


St. Mark & Xxxii 


straightway he came to him, and saith, Rabbi; and kissed 
him. And they laid hands on him, and took him. But 
a certain one of them that stood by drew his sword, and 
smote the servant of the high priest, and struck off his 
ear. And Jesus answered and said unto them, Are ye 
come out, as against a robber, with swords and staves to 
seize me? I was daily with you in the temple teaching, 
and ye took me not: but this is done that the scriptures 
might be fulfilled. And they all left him, and fled. 

And a certain young man followed with him, having a 
linen cloth cast about him, over his naked body: and they 
lay hold on him; but he left the linen cloth, and fled 
naked. 

And they led Jesus away to the high priest: and there 
come together with him all the chief priests and the elders 
and the scribes. And Peter had followed him afar off, 
even within, into the court of the high priest; and he was 
sitting with the officers, and warming himself in the light 
of the fire. Now the chief priests and the whole council 
sought witness against Jesus to put him to death; and 
found it not. For many bare false witness against him, 
and their witness agreed not together. And there stood 
up certain, and bare false witness against him, saying, We 
heard him say, I will destroy this temple that is made 
with hands, and in three days I will build another made 
without hands. And not even so did their witness agree 
together. And the high priest stood up in the midst, and 

163 


Xxxii + The Gospel . 


asked Jesus, saying, Answerest thou nothing? what is it 
which these witness against thee? But he held his peace, 
and answered nothing. Again the high priest asked him, 
and saith unto him, Art thou the Christ, the Son of the 
Blessed? And Jesus said, I am: and ye shall see the Son 
of man sitting at the right hand of power, and coming with 
the clouds of heaven. And the high priest rent his clothes, 
and saith, What further need have we of witnesses? Ye 
have heard the blasphemy: what think ye? And they 
all condemned him to be worthy of death. And some 
began to spit on him, and to cover his face, and to buffet 
him, and to say unto him, Prophesy: and the officers 
received him with blows of their hands. 

And as Peter was beneath in the court, there cometh 
one of the maids of the high priest; and seeing Peter 
warming himself, she looked upon him, and saith, Thou 
also wast with the Nazarene, even Jesus. But he denied, 
saying, I neither know, nor understand what thou sayest: 
and he went out into the porch; and the cock crew. And 
the maid saw him, and began again to say to them that 
stood by, This is one of them. But he again denied it. 
And after a little while again they that stood by said to 
Peter, Of a truth thou art one of them; for thou art a 
Galilean. But he began to curse and to swear, I know 
not this man of whom ye speak. And straightway the 
second time the cock crew. And Peter called to mind the 
word, how that Jesus said unto him, Before the cock crow 

164 


St. Mark %& RXxiii 


twice, thou shalt deny me thrice. And when he thought 
thereon, he wept. 
XXxiii 

And straightway in the morning the chief priests with 
the elders and scribes, and the whole council, held a con- 
sultation, and bound Jesus, and carried him away, and 
delivered him up to Pilate. And Pilate asked him, Art 
thou the King of the Jews? And he answering saith unto 
him, Thou sayest. And the chief priests accused him 
of many things. And Pilate again asked him, saying, 
Answerest thou nothing? behold how many things they 
accuse thee of. But Jesus no more answered anything; 
insomuch that Pilate marvelled. 

Now at the feast he used to release unto them one 
prisoner, whom they asked of him. And there was one 
called Barabbas, lying bound with them that had made 
insurrection, men who in the insurrection had committed 
murder. And the multitude went up and began to ask 
him to do as he was wont to do unto them. And Pilate 
answered them, saying, Will ye that I release unto you the 
King of the Jews? For he perceived that for envy the 
chief priests had delivered him up. But the chief priests 
stirred up the multitude, that he should rather release 
Barabbas unto them. And Pilate again answered and 
said unto them, What then shall I do unto him whom ye 
call the King of the Jews? And they cried out again, Cru- 

165 


xxxiv ~& The Gospel 


cify him. And Pilate said unto them, Why, what evil 
hath he done? But they cried out exceedingly, Crucify 
him. And Pilate, wishing to content the multitude, re- 
leased unto them Barabbas, and delivered Jesus, when he 
had scourged him, to be crucified. 


XXXIV 


And the soldiers led him away within the court, which 
is the Preetorium ; and they call together the whole band. 
And they clothe him with purple, and plaiting a crown 
of thorns, they put it on him; and they began to salute 
him, Hail, King of the Jews! And they smote his head 
with a reed, and did spit upon him, and bowing their 
knees worshipped him. And when they had mocked him, 
they took off from him the purple, and put on him his 
garments. And they lead him out to crucify him. 

And they compel one passing by, Simon of Cyrene, 
coming from the country, the father of Alexander and 
Rufus, to go with them, that he might bear his cross. 
And they bring him unto the place Golgotha, which is, 
being interpreted, The place of a skull. And they offered 
him wine mingled with myrrh: but he received it not. 
And they crucify him, and part his garments among them, 
casting lots upon them, what each should take. And it 
was the third hour, and they crucified him. And the 
superscription of his accusation was written over: 

166 


St. Mark $e Xxxiv 


The Hing of the Teus 


And with him they crucify two robbers; one on his right 
hand, and one on his left. And they that passed by 
railed on him, wagging their heads, and saying, Ha! thou 
that destroyest the temple, and buildest it in three days, 
save thyself, and come down from the cross. In like 
manner also the chief priests mocking him among them- 
selves with the scribes said, He saved others; himself he 
cannot save. Let the Christ, the King of Israel, now 
come down from the cross, that we may see and believe. 
And they that were crucified with him reproached him. 
And when the sixth hour was come, there was darkness 
over the whole land until the ninth hour. And at the 
ninth hour Jesus cried with a loud voice, E/oz, Eloz, lama 
sabachthant? which is, being interpreted, My God, my 
’ God, why hast thou forsaken me? And some of them 
that stood by, when they heard it, said, Behold, he calleth 
Elijah. And one ran, and filling a sponge full of vinegar, 
put it on a reed, and gave him to drink, saying, Let be; 
let us see whether Elijah cometh to take him down. And 
Jesus uttered a loud voice, and gave up the ghost. And the 
veil of the temple was rent in twain from the top to the 
bottom. And when the centurion, which stood by over 
against him, saw that he so gave up the ghost, he said, 
Truly this man was the Son of God. And there were 
also women beholding from afar: among whom were both 
167 


Xxxv, xxxvi ~4 The Gospel 


Mary Magdalene, and Mary the mother of James the less 
and of Joses, and Salome; who, when he was in Galilee, 
followed him, and ministered unto him; and many other 
women which came up with him unto Jerusalem. 


XXXV 


And when even was now come, because it was the 
Preparation,* there came Joseph of Arimathea, a coun- 
cillor of honourable estate, who also himself was looking 
for the kingdom of God; and he boldly went in unto 
Pilate, and asked for the body of Jesus. And Pilate mar- 
velled if he were already dead: and calling unto him the 
centurion, he asked him whether he had been any while 
dead. And when he learned it of the centurion, he granted 
the corpse to Joseph. And he bought a linen cloth, and 
taking him down, wound him in the linen cloth, and laid 
him in a tomb which had been hewn out of a rock; and 
he rolled a stone against the door of the tomb. And 
Mary Magdalene and Mary the mother of Joses beheld 
where he was laid. 


XXXVi 
And when the sabbath was past, Mary Magdalene, and 


Mary the mother of James, and Salome, bought spices, 
that they might come and anoint him. And very early on 


* That is, the day before the sabbath. 
168 


St. Mark %& Appendix 


the first day of the week, they come to the tomb when the 
sun was risen. And they were saying among themselves, 
Who shall roll us away the stone from the door of the 
tomb? and looking up, they see that the stone is rolled 
back: for it was exceeding great. And entering into the 
tomb, they saw a young man sitting on the right side, 
arrayed in a white robe; and they were amazed. And 
he saith unto them, Be not amazed: ye seek Jesus, the 
Nazarene, which hath been crucified: he is risen, he is 
not here: behold, the place where they laid him! But go, 
tell his disciples and Peter, He goeth before you into 
Galilee: there shall ye see him, as he said unto you. And 
they went out, and fled from the tomb; for trembling and 
astonishment had come upon them: and they said nothing 
to any one; for they were afraid. 


Appendix 


Now when he was risen early on the first day of the 
week, he appeared first to Mary Magdalene, from whom 
he had cast out seven devils. She went and told them 
that had been with him, as they mourned and wept. And 
they, when they heard that he was alive, and had been 
seen of her, disbelieved. 

And after these things he was manifested in another 
form unto two of them, as they walked, on their way into 

169 


Appendix 6 St. Mark 


the country. And they went away, and told it unto the 
rest: neither believed they them. 

And afterward he was manifested unto the eleven them- 
selves as they sat at meat; and he upbraided them with 
their unbelief and hardness of heart, because they believed 
not them which had seen him after he was risen. And he 
said unto them: Go ye into all the world, and preach the 
gospel to the whole creation. He that believeth and is 
baptized shall be saved; but he that disbelieveth shall be 
condemned. And these signs shall follow them that be- 
lieve: in my name shall they cast out devils; they shall 
speak with new tongues; they shall take up serpents, and 
if they drink any deadly thing, it shall in no wise hurt 
them; they shall lay hands on the sick, and they shall 
recover. 

So then the Lord Jesus, after he had spoken unto them, 
was received up into heaven, and sat down at the right 
hand of God. And they went forth, and preached every- 
where, the Lord working with them, and confirming the 
word by the signs that followed. 


Amen 


170 








I 


God, having of old time spoken unto the fathers in the 
prophets by divers portions and in divers manners, hath 
at the end of these days spoken unto us in a Son, whom 
he appointed heir of all things, through whom also he 
made the worlds; who, being the effulgence of his glory, 
and the very image of his substance, and upholding all 
things by the word of his power, when he had made purifi- 
cation of sins, sat down on the right hand of the Majesty 
on high; having become by so much better than the angels, 
as he hath inherited a more excellent name than they. 

For unto which of the angels said he at any time, 


Thou art my Son, 
This day have I begotten thee? 
and again, 
L will be to him a Father, 
And he shall be to me a son? 


And when he again bringeth in the firstborn into the world 
he saith, And let all the angels of God worship him. And 
of the angels he saith, 

173 


+4 An Epistle 


Who maketh his angels winds, 
And his ministers a flame of fire: 


but of the Son he saith, 


Thy throne, O God, ts for ever and ever ; 

And the sceptre of uprightness is the sceptre of thy 
kingdom. 

Thou hast loved righteousness, and hated iniquity ; 

Therefore God, thy God, hath anointed thee 

With the oil of gladness above thy fellows. 


And, 


Thou, Lord, in the beginning hast laid the foundation of 
the earth, 

And the heavens are the works of thy hands: 

They shall perish ; but thou continuest: 

And they all shall wax old as doth a garment ; 

And as a mantle shalt thou roll them up, 

As a garment, and they shall be changed: 

But thou art the same, 

And thy years shall not fail. 


But of which of the angels hath he said at any time, 
Sit thou on my right hand, 


Till I make thine enemies the footstool of thy feet ? 
174 


to Hebrews 8 


Are they not all ministering spirits, sent forth to do service 
for the sake of them that shall inherit salvation? 

Therefore we ought to give the more earnest heed to the 
things that were heard, lest haply we drift away. For if 
the word spoken through angels proved stedfast, and every 
transgression and disobedience received a just recompense 
of reward; how shall we escape, if we neglect so great 
salvation? which having at the first been spoken through 
the Lord, was confirmed unto us by them that heard; God 
also bearing witness with them, both by signs and wonders, 
and by manifold powers, and by gifts of the Holy Ghost, 
according to his own will. For not unto angels did he 
subject the world to come, whereof we speak. But one 
hath somewhere testified, saying, 


What ts man, that thou art mindful of him ? 

Or the son of man, that thou visitest him ? 

Thou madest him a little lower than the angels ; 
Thou crownedst him with glory and honour, 

And didst set him over the works of thy hands: 
Thou didst put all things in subjection under his feet. 


For in that he subjected ‘all things’ unto him, he left noth- 
ing that is not subject to him. 

But now we see not yet all things subjected to him. 
But we behold him who hath been made a little lower than 
the angels, even Jesus, because of the suffering of death 

175 


| 
+6 An Epistle — 


crowned with glory and honour, that by the grace of God 
he should taste death for every man. For it became him, 
for whom are all things, and through whom are all things, 
in bringing many sons unto glory, to make the author of 
their salvation perfect through sufferings. For both he 
that sanctifieth and they that are sanctified are all of one: 
for which cause he is not ashamed to call them brethren, 
saying, 


1 will declare thy name unto my brethren, 
In the midst of the congregation will I sing thy prazse. 


And again, 7 will put my trustin him. Andagain, Behold, 
Land the children which God hath given me. Since then 
the children are sharers in flesh and blood, he also him- 
self in like manner partook of the same; that through 
death he might bring to nought him that had the power 
of death, that is, the devil; and might deliver all them 
who through fear of death were all their lifetime subject 
to bondage. For verily not of angels doth he take hold, 
but he taketh hold of the seed of Abraham. Wherefore it 
behoved him in all things to be made like unto his breth- 
ren, that he might be a merciful and faithful HiGH Priest 
in things pertaining to God, to make propitiation for the sins 
of the people. For in that he himself hath suffered being 
tempted, he is able to succour them that are tempted. 
176 


to Hebrews 


II 


Wherefore, holy brethren, partakers of a heavenly call- 
ing, consider the Apostle and High Priest of our confes- 
sion, even Jesus; who was faithful to him that appointed 
him, as also was Moses ‘in all His house.’ For he hath 
been counted worthy of more glory than Moses, by so 
much as he that established the house hath more honour 
than the house. For every house is established by some 
one; but he that established all things is God. And 
Moses indeed was ‘ faithful in all His house’ as a servant, 
for a testimony of those things which were afterward to be 
spoken; but Christ as ason, over His house; whose house 
are we, if we hold fast our boldness and the glorying of 
our hope firm unto theend. Wherefore, even as the Holy 
Ghost saith, 


Today, tf ye shall hear his voice, 

Harden not your hearts, as in the provocation, 

Like as in the day of the temptation in the wilderness, 
Where your fathers tempted me by proving me, 

And saw my works forty years: 


Wherefore 


I was displeased with this generation, 
And said, they do alway err in their heart; 
N 177 


+4 An Epis tied 

———— 
But they did not know my ways ; 
As I sware in my wrath, 


They shall not enter into my rest. 


Take heed, brethren, lest haply there shall be in any 
one of you an evil heart of unbelief, in falling away from 
the living God: but exhort one another day by day, so 
long as it is called Zoday; lest any one of you be hard- 
ened by the deceitfulness of sin: for we are become par- 
takers of Christ, if we hold fast the beginning of our 
confidence firm unto the end, while it is said, 


Today tf ye shall hear his voice, 
Harden not your hearts, as in the provocation. 


For who, when they heard, did provoke? nay, did not 
all they that came out of Egypt by Moses? And with 
whom was he displeased forty years? was it not with them 
that sinned, whose carcases fell in the wilderness? And 
to whom sware he that they should not enter into his rest, 
but to them that were disobedient? And we see that they 
were not able to enter in because of unbelief. Let us fear 
therefore, lest haply, a promise being left of entering into 
his rest, any one of you should seem to have come short 
of it. For indeed we have had good tidings preached unto 
us, even as also they: but the word of hearing did not 
profit them, because they were not united by faith with 

178 


to Hebrews 


them that heard. For we which have believed do enter 
into that rest; even as he hath said, 


As [ sware in my wrath, 
They shall not enter into my rest: 


although the works were finished from the foundation of 
the world. For he hath said somewhere of the seventh 
day on this wise, dd God rested on the seventh day from 
all his works ; and in this place again, 


They shall not enter into my rest. 


Seeing therefore it remaineth that some should enter there- 
into, and they to whom the good tidings were before 
preached failed to enter in because of disobedience, he 
again defineth a certain day, saying in David, after so long 
atime, Zoday, as it hath been before said, 


Today if ye shall hear his voice, 
Harden wot your hearts. 


For if Joshua had given them rest, he would not have 

spoken afterward of another day. There remaineth there- 

fore a sabbath rest for the people of God. For he that is 

entered into his rest hath himself also rested from his 

works, as God did from his. Let us therefore give dili- 

gence to enter into that rest, that no man fall after the 
179 


— 


+4 An Epistle 


same example of disobedience. For the word of God is 
living, and active, and sharper than any two-edged sword, 
and piercing even to the dividing of soul and spirit, of 
both joints and marrow, and quick to discern the thoughts 
and intents of the heart. And there is no creature that is 
not manifest in his sight: but all things are naked and laid 
open before the eyes of him with whom we have to do. 

Having then a great high priest, who hath passed through 
the heavens, Jesus the Son of God, let us hold fast our — 
confession. For we have not a high priest that cannot be ~ 
touched with the feeling of our infirmities; but one that — 
hath been in all points tempted like as we are, yet without 
sin. Let us therefore draw near with boldness unto the 
throne of grace, that we may receive mercy, and may find ~ 
grace to help us in time of need. For every high priest, 
being taken from among men, is appointed for men in 
things pertaining to God, that he may offer both gifts and 
sacrifices for sins: who can bear gently with the ignorant 
and erring, for that he himself also is compassed with in- 
firmity ; and by reason thereof is bound, as for the people, 
so also for himself, to offer for sins. And no man taketh 
the honour unto himself, but when he is called of God, 
even as was Aaron. So Christ also glorified not himself 
to be made a high priest, but he that spake unto him, 


Thou art my Son, 
This day have I begotten thee: 
180 


to Hebrews 
as he saith also in another place, 


Thou art a priest for ever 
After the order of Melchizedek. 


Who in the days of his flesh, having offered up prayers 
and supplications with strong crying and tears unto him 
that was able to save him out of death, and having been 
heard for his godly fear, though he was a Son, yet learned 
obedience by the things which he suffered; and having 
been made perfect, he became unto all them that obey him 
the author of eternal salvation; named of God A HIGH 
PRIEST AFTER THE ORDER OF MELCHIZEDEK. 

Of which we have many things to say, and hard of 
interpretation, seeing ye are become dull of hearing. For 
when by reason of the time ye ought to be teachers, ye 
have need again that some one teach you the rudiments 
of the first principles of the oracles of God; and are 
become such as have need of milk, and not of solid food. 
For every one that partaketh of milk is without experience 
of the word of righteousness ; for he is a babe. But solid 
food is for fullgrown men, even those who by reason of 
use have their senses exercised to discern good and evil. 
Wherefore let us cease to speak of the first principles of 
Christ, and press on unto full growth; not laying again 
a foundation—of repentance from dead works, and of 
faith toward God, of the teaching of baptisms and of lay- 

185 


4 An Epistle 


ing on of hands, and of resurrection of the dead, and of 
eternal judgement. And this will we do, if God permit. 
For as touching those who were once enlightened and 
tasted of the heavenly gift, and were made partakers of 
the Holy Ghost, and tasted the word of God that it is 
good, and the powers of the age to come, and then fell 
away, it is impossible to renew them again unto repent- 
ance; the while they crucify to themselves the Son of God 
afresh, and put him to an open shame. For the land 
which hath drunk the rain that cometh oft upon it, and 
bringeth forth herbs meet for them for whose sake it is 
also tilled, receiveth blessing from God: but if it beareth 
thorns and thistles, it is rejected and nigh unto a curse; 
whose end is to be burned. But, beloved, we are per- 
suaded better things of you, and things that. accompany 
salvation, though we thus speak: for God is not unright- 
eous to forget your work and the love which ye shewed 
toward his name, in that ye ministered unto the saints, 
and still do minister. And we desire that each one of you 
may shew the same diligence unto the fulness of hope 
even to the end: that ye be not sluggish, but imitators of 
them who through faith and patience inherit the promises. 
For when God made promise to Abraham, since he could 
swear by none greater, he sware by himself, saying, 
Surely blessing I will bless thee, and multiplying I will 
multiply thee. And thus, having patiently endured, he 
obtained the promise. For men swear by the greater: 
182 


to Hebrews & 


and in every dispute of theirs the oath is final for confirma- 
tion. Wherein God, being minded to shew more abun- 
dantly unto the heirs of the promise the immutability of 
his counsel, interposed with an oath: that by two immuta- 
ble things, in which it is impossible for God to lie, we 
may have a strong ericouragement, who have fled for 
refuge to lay hold of the hope set before us; which we 
have as an anchor of the soul, a hope both sure and sted- 
fast and entering into that which is within the veil; 
whither as a forerunner Jesus entered for us, having be- 
come a high priest for ever after the order of Melchizedek. 

For this Melchizedek, king of Salem, priest of God Most 
High, who met Abraham returning from the slaughter of 
the kings, and blessed him, to whom also Abraham divided 
a tenth part of all — being first, by interpretation, ‘ King of 
righteousness,’ and then also ‘King of Salem,’ which is, 
‘King of peace’; without father, without mother, without 
genealogy, having neither beginning of days nor end of life, 
but made like unto the Son of God — ABIDETH A PRIEST 
CONTINUALLY. Now consider how great this man was, 
unto whom Abraham, the patriarch, gave a tenth out of 
the chief spoils. And they indeed of the sons of Levi that 
receive the priest’s office have commandment to take tithes 
of the people according to the law, that is, of their brethren, 
though these have come out of the loins of Abraham: but 
he whose genealogy is not counted from them hath taken 
tithes of Abraham, and hath blessed him that hath the 

183 


+ An Epistle 


promises: but without any dispute the less is blessed of 
the better. And here men that die receive tithes; but 
there one, of whom it is witnessed that he liveth. And, 
so to say, through Abraham even Levi, who receiveth 
tithes, hath paid tithes; for he was yet in the loins of his 
father, when Melchizedek met him. Now if there was 
perfection through the Levitical priesthood (for under it 
hath the people received the law), what further need was 
there that another priest should arise after the order of 
Melchizedek, and not be reckoned after the order of Aaron? 
For the priesthood being changed, there is made of neces- 
sity a change also of the law. For he of whom these 
things are said belongeth to another tribe, from which no 
man hath given attendance at the altar: for it is evident 
that our Lord hath sprung out of Judah, as to which tribe 
Moses spake nothing concerning priests. And what we 
say is yet more abundantly evident, if after the likeness of 
Melchizedek there ariseth another priest, who hath been 
made, not after the law of a carnal commandment, but 
after the power of an endless life: for it is witnessed of 
him, 
Thou art a priest for ever 
After the order of Melchizedek. 


For there is a disannulling of a foregoing commandment 

because of its weakness and unprofitableness (for the law 

made nothing perfect), and a bringing in thereupon of a 
184 


to Hebrews & 


better hope, through which we draw nigh unto God. And 
inasmuch as it is not without the taking of an oath — for 
they indeed have been made priests without an oath; but 
he with an oath by him that saith of him, 


The Lord sware and will not repent himself, 
Thou art a priest for ever — 


by so much also hath Jesus become the surety of a better 
covenant. And they indeed have been made priests many 
in number, because that by death they are hindered from 
continuing: but he, because he abideth for ever, hath his 
priesthood unchangeable. Wherefore also he is able to 
save to the uttermost them that draw near unto God 
through him, seeing he ever liveth to make intercession 
for them. For such a high priest became us, holy, guile- 
less, undefiled, separated from sinners, and made higher 
than the heavens; who needeth not daily, like those high 
priests, to offer up sacrifices, first for his own sins, and 
then for the sins of the people: for this he did once for 
all, when he offered up himself. For the law appointeth 
men high priests, having infirmity; but the word of the 
oath, which was after the law, appointeth a Son, perfected 
for evermore. 

Now in the things which we are saying the chief point 
is this: We have such a high priest, who sat down on the 
right hand of the throne of the Majesty in the heavens, a 

185 


~6 An Epistle 


minister of the sanctuary, and of the TRUE TABERNACLE, 
which the Lord pitched, not man. For every high priest 
is appointed to offer both gifts and sacrifices: wherefore it 
is necessary that this high priest also have somewhat to 
offer. Now if he were on earth, he would not be a priest 
at all, seeing there are those who offer the gifts according 
to the law; who serve that which is a copy and shadow 
of the heavenly things, even as Moses is warned of God 
when he is about to make the tabernacle: for, See, saith 
he, that thou make all things according to the pattern that 
was shewed thee inthe mount. But now hath he obtained 
a ministry the more excellent, by how much also he is the 
mediator ofa better covenant, which hath been enacted upon 
better promises.* Now even the first covenant had ordi- 


* For if that first covenant had been faultless, then would no place have 
been sought for a second. For finding fault with them, he saith, Behold, the 
days come, saith the Lord, that I will make a new covenant with the 
house of Israel and with the house of Fudah; not according to the cove- 
nant that I made with their fathers in the day that I took them by the 
hand to lead them forth out of the land of Egypt; for they continued not 
tn my covenant, and I regarded them not, saith the Lord. For this is 
the covenant that I will make with the house of Israel after those days, 
saith the Lord; I will put my laws into their mind, and on their heart 
also will I write them: and I will be to them a God, and they shall be to 
mea people: and they shall not teach every man his fellow-citizen, and 
every man his brother, saying, Know the Lord: for ail shall know me, 
trom the least to the greatest of them. For I will be merciful to their 
iniguities, and their sins I will remember no more. In that he saith, A 
mew covenant, he hath made the first old. But that which is becoming old 
and waxeth aged is nigh unto vanishing away. 


186 


to Hebrews S& 


nances of divine service, and its sanctuary, a sanctuary of 
this world. For there was a tabernacle prepared, the first, 
wherein were the candlestick, and the table, and the shew- 
bread ; which is called the Holy place. And after the sec- 
ond veil, the tabernacle which is called the Holy of holies ; 
having a golden censer, and the ark of the covenant over- 
laid round about with gold, wherein is a golden pot 
holding the manna, and Aaron’s rod that budded, and the 
tables of the covenant; and above it cherubim of glory 
overshadowing the mercy-seat ; of which things we cannot 
now speak severally. Now these things having been thus 
prepared, the priests go in continually into the first taber- 
nacle, accomplishing the services; but into the second the 
high priest alone, once in the year, not without blood, 
which he offereth for himself, and for the errors of the 
people: the Holy Ghost this signifying, that the way into 
the holy place hath not yet been made manifest, while as 
the first tabernacle is yet standing. Which is a parable for 
the time now present: according to which are offered both 
gifts and sacrifices that cannot, as touching the conscience, 
make the worshipper perfect, being only (with meats and 
drinks and divers washings) carnal ordinances, imposed 
until a time of reformation. But Christ having come a 
high priest of the good things to come, through the greater 
and more perfect tabernacle, not made with hands, that 
is to say, not of this creation, nor yet through the blood 
of goats and calves, but through his own blood, entered in 
187 


+ An Epistle 


once for all into the holy place, having obtained eternal 
redemption. 

For if the blood of goats and bulls, and the ashes of 
a heifer sprinkling them that have been defiled, sanctify 
unto the cleanness of the flesh: how much more shall 
the blood of Christ, who through the eternal spirit of- 
fered himself without blemish unto Ged, cleanse your 
conscience from dead works to serve the living God? 
And for this cause he is the MEDIATOR OF A NEW COVENANT, 
that a death having taken place for the redemption of the 
transgressions that were under the first covenant, they that 
have been called may receive the promise of the eternal 
inheritance. For where a covenant is, there must of neces- 
sity be the death of him that made it. For a covenant is 
of force where there hath been death: for doth it ever 
avail while he that made it liveth? Wherefore even the 
first covenant hath not been dedicated without blood. 
For when every commandment had been spoken by Moses 
unto all the people according to the law, he took the blood 
of the calves and the goats, with water and scarlet wool 
and hyssop, and sprinkled both the book itself, and all the 
people, saying, This is the blood of the covenant which 
God commanded to you-ward. Moreover the tabernacle 
and all the vessels of the ministry he sprinkled in like 
manner with the blood. And according to the law, I may 
almost say, all things are cleansed with blood, and apart 
from shedding of blood there is no remission. It was 

188 


to Hebrews $e 


necessary therefore that the copies of the things in the 
heavens should be cleansed with these; but the heavenly 
things themselves with better sacrifices than these. For 
Christ entered not into a holy place made with hands, 
like in pattern to the true; but into heaven itself, now to 
appear before the face of God for us: nor yet that he 
should offer himself often; as the high priest entereth 
into the holy place year by year with blood not his own; 
else must he often have suffered since the foundation of 
the world: but now once at the end of the ages hath he 
been manifested to put away sin by the sacrifice of himself. 
And inasmuch as it is appointed unto men once to die, and 
after this cometh judgement; so Christ also, having been 
once offered ‘to bear the sins of many,’ shall appear a 
second time, apart from sin, to them that wait for him, 
unto salvation. For the law having a shadow of the good 
things to come, not the very image of the things, they can 
never with the same sacrifices year by year, which they 
offer continually, make perfect them that draw nigh. Else 
would they not have ceased to be offered, because the wor- 
shippers, having been once cleansed, would have had no 
more conscience of sins? But in those sacrifices there is 
a remembrance made of sins year by year. For it is im- 
possible that the blood of bulls and goats should take 
away sins. Wherefore when he cometh into the world, 
he saith, 
189 


—~4 An Epistle 


Sacrifice and offering thou wouldest not, 

But a body didst thou prepare for me; 

in whole burnt offerings and sacrifices for sin thou hadst 
no pleasure: 

Then said I, Lo, 1 am come 

(in the roll of the book it is written of me) 

To do thy will, O God. 


Saying above, Sacrifices and offerings and whole burnt 
offerings and sacrifices for sin thou wouldest not, neither 
hadst pleasure therein (the which are offered according to 
the law), then hath he said, Zo, 7 am come to do thy will. 
He taketh away the first, that he may establish the second. 
In which ‘will’ we have been sanctified through the offering 
of the body of Jesus Christ once for all. And every priest 
indeed standeth day by day ministering and offering often- 
times the same sacrifices, the which can never take away 
sins: but he, when he had offered one sacrifice for sins 
for ever, sat down on the right hand of God; from hence- 
forth expecting till his enemies be made the footstool of 
his feet. For by one offering he hath perfected for ever 
them that are sanctified. And the Holy Ghost also beareth 
witness to us: for after he hath said, 7hés zs the covenant 
that I will make with them after those days, saith the 
Lord; I will put my laws on their heart, and upon their 
mind also will I write them; then saith he, And their 
sins and their iniquities will [ remember no more. Now 
190 


to Hebrews & 


where remission of these is, there is no more offering 
for sin. 


Il 


Having therefore, brethren, boldness to enter into the 
holy place by the blood of Jesus, by the way which he 
dedicated for us, a new and living way, through the veil, 
that is to say, his flesh; and having a great priest over the 
house of God; let us draw near with a true heart in fulness 
of faith, having our hearts sprinkled from an evil conscience, 
and our body washed with pure water: let us hold fast the 
confession of our hope that it waver not; for he is faithful 
that promised: and let us consider one another to provoke 
unto love and good works; not forsaking the assembling 
of ourselves together, as the custom of some is, but exhort- 
ing one another. And so much the more, as ye see the 
day drawing nigh. For if we sin wilfully after that we 
have received the knowledge of the truth, there remaineth 
no more a sacrifice for sins, but a certain fearful expectation 
of judgement, and a jealousy of fire which shall devour the 
adversaries. A man that hath set at nought Moses’ law 
dieth without compassion on the word of two or three 
witnesses: of how much sorer punishment, think ye, shall 
he be judged worthy, who hath trodden under foot the 
Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and hath 
done despite unto the Spirit of grace? For we know him 

I9I 


+ An Epistle 


that said, Vengeance belongeth unto me, I will recompense. 
And again, Zhe Lord shall judge his people. It is a fear- 
ful thing to fall into the hands of the living God. But 
call to remembrance the former days, in which, after ye 
were enlightened, ye endured a great conflict of suffer- 
ings; partly, being made a gazing-stock both by reproaches 
and afflictions ; and partly, becoming partakers with them 
that were so used. For ye both had compassion on them 
that were in bonds, and took joyfully the spoiling of your 
possessions, knowing that ye have your own selves fora 
better possession and an abiding one. Cast not away 
therefore your boldness, which hath great recompense of 
reward. For ye have need of patience, that, having done 
the will of God, ye may receive the promise. For yet a 
very little while, he that cometh shall come, and shall not 
tarry. But my righteous one shall live BY FAITH: and if 
he shrink back, my soul hath no pleasure in him. But we 
are not of them that shrink back unto perdition; but of 
them that have faith unto the saving of the soul. 

Now faith is the giving substance to things hoped for, 
the proving of things not seen. For therein the elders 
had witness borne to them. By faith we understand that 
the worlds have been framed by the word of God, so that 
what is seen hath not been made out of things which do 
appear. By faith Abel offered unto God a more excellent 
sacrifice than Cain, through which he had witness borne 
to him that he was righteous, God bearing witness in re- 

192 


* 


to Hebrews & 


spect of his gifts: and through it he being dead yet speak- 
eth. By faith Enoch was translated that he should not 
see death; and he was not found, because God translated 
him: for before his translation he hath had witness borne 
to him that he had been well-pleasing unto God: and with- 
out faith it is impossible to be well-pleasing unto him: for 
he that cometh to God must believe that he is, and that 
he is a rewarder of them that seek after him. By faith 
Noah, being warned of God concerning things not seen as 
yet, moved with godly fear, prepared an ark to the saving 
of his house; through which he condemned the world, 
and became heir of the righteousness which is according 
to faith. By faith Abraham, when he was called, obeyed 
to go out unto a place which he was to receive for an in- 
heritance ; and he went out, not knowing whither he went. 
By faith he became a sojourner in the land of promise, as 
in a land not his own, dwelling in tents, with Isaac and 
Jacob, the heirs with him of the same promise: for he 
looked for the city which hath the foundations, whose 
architect and maker is God. By faith even Sarah herself 
received power to conceive seed when she was past age, 
since she counted him faithful who had promised: where- 
fore also there sprang of one, and him as good as dead, so 
many as the stars of heaven in multitude, and as the sand, 
which is by the sea shore, innumerable. These all died in 
faith, not having received the promises, but having seen 
them and greeted them from afar, and having confessed 
ce) 193 


~ An Epistle 


that they were strangers and pilgrims on the earth. For 
they that say such things make it manifest that they are 
seeking after a country of their own. And if indeed they 
had been mindful of that country from which they went 
out, they would have had opportunity to return. But now 
they desire a better country, that is, a heavenly: wherefore 
God is not ashamed of them, to be called their God: for 
he hath prepared for them a city. By faith Abraham, 
being tried, offered up Isaac: yea, he that had gladly re- 
ceived the promises was offering up his only begotten son; 
even he to whom it was said, /w saac shall thy seed be 
called: accounting that God is able to raise up, even from 
the dead; from whence he did also in a parable receive 
him back. By faith Isaac blessed Jacob and Esau, even 
concerning things to come. By faith Jacob, when he was 
a dying, blessed each of the sons of Joseph; and wor- 
shipped, leaning upon the top of his staff. By faith Joseph, 
when his end was nigh, made mention of the departure of 
the children of Israel; and gave commandment concern- 
ing his bones. By faith Moses, when he was born, was 
hid three months by his parents, because they saw he was 
a goodly child; and they were not afraid of the king’s 
commandment. By faith Moses, when he was grown up, 
refused to be called the son of Pharaoh’s daughter; choos- 
ing rather to be evil entreated with the people of God, than 
to enjoy the pleasures of sin for a season; accounting the 
reproach of the Christ greater riches than the treasures of 
194 


to Hebrews && 


Egypt: for he looked unto the recompense of reward. By 
faith he forsook Egypt, not fearing the wrath of the king: 
for he endured, as seeing him who is invisible. By faith 
he kept the passover, and the sprinkling of the blood, that 
the destroyer of the firstborn should not touch them. By 
faith they passed through the Red sea as by dry land: 
which the Egyptians assaying to do were swallowed up. 
By faith the walls of Jericho fell down, after they had been 
compassed about for seven days. By faith Rahab the har- 
lot perished not with them that were disobedient, having 
received the spies with peace. And what shall I more 
say? for the time will fail me if I tell of Gideon, Barak, 
Samson, Jephthah; of David and Samuel and the proph- 
ets: who through faith subdued kingdoms, wrought right- 
eousness, obtained promises, stopped the mouths of lions, 
quenched the power of fire, escaped the edge of the sword, 
from weakness were made strong, waxed mighty in war, 
turned to flight armies of aliens. Women received their 
dead by a resurrection: and others were tortured, not 
accepting their deliverance; that they might obtain a 
better resurrection: and others had trial of mockings and 
scourgings, yea, moreover of bonds and imprisonment: 
they were stoned, they were sawn asunder, they were 
tempted, they were slain with the sword: they went about 
in sheepskins, in goatskins; being destitute, afflicted, evil 
entreated (of whom the world was not worthy), wandering 
in deserts and mountains and caves, and the holes of the 
195 


8 An Epistie 


earth. And these all, having had witness borne to them 
through their faith, received not the promise, God having — 
provided some better thing concerning us, that apart from 
us they should not be made perfect. 

Therefore let us also, seeing we are compassed about with 
so great a cloud of witnesses, lay aside all cumbrance and 
the sin which is admired of many, and let us run with 
patience the race that is set before us, looking unto Jesus 
the author and perfecter of our faith, who for the joy that 
was set before him endured the cross, despising shame, 
and hath sat down at the right hand of the throne of God. 
For consider him that hath endured such gainsaying of 
sinners against themselves, that ye wax not weary, fainting 
in your souls. Ye have not yet resisted unto blood, striv- 
ing against sin: and ye have forgotten the exhortation, 
which reasoneth with you as with sons, 


My son, regard not lightly the chastening of the Lord, 
Nor faint when thou art reproved of him; 

For whom the Lord loveth he chasteneth, 

And scourgeth every son whom he receiveth. 


Endure unto chastening: God dealeth with you as with 

sons; for what son is there whom his father chasteneth 

not? But if ye are without chastening, whereof all have 

been made partakers, then are ye bastards, and not sons. 

Furthermore, we had the fathers of our flesh to chasten us, 
196 


to Hebrews 


and we gave them reverence: shall we not much rather 
be in subjection unto the Father of spirits, and live? For 
they verily for a few days chastened us as seemed good to 
them ; but he for our profit, that we may be partakers of his 
holiness. All chastening seemeth for the present to be not 
joyous, but grievous: yet afterward it yieldeth peaceable 
fruit unto them that have been exercised thereby, even the 
fruit of righteousness. Wherefore lift up the hands that 
hang down, and the palsied knees; and make straight 
paths for your feet, that that which is lame be not put out 
of joint, but rather be healed. Follow after peace with all 
men, and the sanctification without which no man shall 
see the Lord: looking carefully whether there be any man 
that falleth short of the grace of God; lest any root of 
bitterness springing up trouble you, and thereby the many 
be defiled; whether there be any fornicator, or profane 
person, as Esau, who for one mess of meat sold his own 
birthright: for ye know that even when he afterward 
desired to inherit the blessing, he was rejected (for he 
found no place of repentance), though he sought it dili- 
gently with tears. 

For ye are not come unto a palpable and kindled fire, 
and unto blackness, and darkness, and tempest, and the 
sound of a trumpet, and the voice of words; which voice 
they that heard intreated that no word more should be 
spoken unto them: for they could not endure that which 
was enjoined, If even a beast touch the mountain, it shall 

197 


7 * Ss =. ea 
¥ 


+4 An Epistle 


be stoned; and (so fearful was the appearance), Moses 
said, I exceedingly fear and quake: but ye are come unto 
mount Zion, and unto the city of the living God, the 
heavenly Jerusalem, and to innumerable hosts of angels, 
to the general assembly and church of the firstborn who 
are enrolled in heaven, and to God the Judge of all, and 
to the spirits of just men made perfect, and to Jesus the 
mediator of a new covenant, and to the blood of sprinkling 
that speaketh better than Abel. See that ye refuse not 
him that speaketh: for if they escaped not, when they 
refused him that warned them on earth, much more shall 
not we escape, who turn away from him that warneth 
from heaven. Whose voice then shook the earth; but now 
he hath promised, saying, Vet once more will I make to 
tremble not the earth only, but also the heaven: and this 
word, Yet once more, signifieth the removing of those 
things that are shaken, as of things that have been made, 
that those things which are not shaken may remain. 
Wherefore, receiving a kingdom that cannot be shaken, 
let us have grace, whereby we may offer service well- 
pleasing to God with reverence and awe: for our God is a 
consuming fire. 


IV 


Let love of the brethren continue. Forget not to shew 
love unto strangers: for thereby some have entertained 
angels unawares. Remember them that are in bonds, as 

198 


to Hebrews & 


bound with them; them that are evil entreated, as being 
yourselves also in the body. Let marriage be had in 
honour among all, and let the bed be undefiled: for forni- 
cators and adulterers God will judge. Be ye free from the 
love of money; content with such things as ye have: for 
himself hath said, I will in no wise fail thee, neither will 
I in any wise forsake thee. So that with good courage 
we say, 

The Lord ts my helper ; I will not fear: 

What shall man do unto me? 


Remember them that had the rule over you, which 
spake unto you the word of God; and considering the 
issue of their life, imitate their faith. Jesus Christ is the 
same yesterday and today, yea and for ever. Be not 
carried away by divers and strange teachings: for it is 
good that the heart be stablished by grace; not by meats, 
wherein they that occupied themselves were not profited. 
We have an altar, whereof they have no right to eat 
which serve the tabernacle. For the bodies of those 
beasts, whose blood is brought into the holy place by the 
high priest as an offering for sin, are burned without 
the camp. Wherefore Jesus also, that he might sanctify 
the people through his own blood, suffered without the 
gate. Let us therefore go forth unto him without the 
camp, bearing his reproach. For we have not here an 
abiding city, but we seek after the city which is to come. 

199 


__ 


~2 An Epistle to Hebrews 


Through him then let us offer up a sacrifice of praise to 
God continually, that is, the fruit of lips which make con- 
fession to his name. But to do good and to communicate 
forget not: for with such sacrifices God is well pleased. 
Obey them that have the rule over you, and submit to 
them: for they watch in behalf of your souls, as they that 
shall give account; that they may do this with joy, and 
not with grief: for this were unprofitable for you. 

Pray for us: for we are persuaded that we have a good 
conscience, desiring to live honestly in all things. And I 
exhort you the more exceedingly to do this, that I may be 
restored to you the sooner. 

Now the God of peace, who brought again from the 
dead the great shepherd of the sheep with the blood of 
the eternal covenant, even our Lord Jesus, make you per- 
fect in every good thing to do his will, working in us that 
which is well-pleasing in his sight, through Jesus Christ; 
to whom be the glory for ever and ever. Amen. 


* 


But I exhort you, brethren, bear with the word of exhor- 
tation: for I havewritten unto youina few words. Know 
-ye that our brother Timothy hath been set at liberty; with 
whom, if he come shortly, I will see you. 
Salute all them that have rule over you, and ail the 
saints. They of Italy salute you. 
Grace be with you all. Amen. 
200 


THE WISDOM 


OF 
ST. JAMES 


AN EPISTLE 








r 











JAMES 
A Servant of God and of the 
Lord Jesus Christ 


To the Twelve Tribes which 


are of the DISPERSION: 
Greeting. 


i 
The Joy of Temptation 


A Paradox 


Count it ail oy, my brethren, when ye fall into manifold 
temptations ; knowing that the proof of your faith worketh 
patience. And let patience have its perfect work, that ye 
may be perfect and entire, lacking in nothing. 


ii 
The Prayer for Wisdom 


A Maxim 


But zf any of you lacketh wisdom, let him ask of God, 
who giveth to all liberally and upbraideth not; and it 
203 


iii, iv —-§ The es 


shall be given him. But let him ask in faith, nothing 
doubting: for he that doubteth is like the surge of the sea 
driven by the wind and tossed. For let not that man think 
that he shall receive anything of the Lord; a double- 
minded man, unstable in all his ways. 


A Paradox of High and Low 


But /et the brother of low degree glory in his high estate: 
ana the rich, in that he ts made low: because as the flower 
of the grass he shall pass away. For the sun ariseth with 
the scorching wind, and withereth the grass; and the 
flower thereof falleth, and the grace of the fashion of it 
perisheth: so also shall the rich man fade away in his 


goings. 
iv 
On the Sources of the Evil and the Good in us 


An Essay 


Blessed is the man that endureth temptation: for when 
he hath been approved, he shall receive the crown of life, 
which the Lord promised to them that love him. Let no 

204 


of St. James & iv 


man say when he is tempted, I am tempted of God: for 
God cannot be tempted with evil, and he himself tempteth 
no man: but each man is tempted, when he is drawn away 
by his own lust, and enticed. Then the lust, when it hath 
conceived, beareth sin: and the sin, when it is fullgrown, 
bringeth forth death. Be not deceived, my beloved breth- 
ren. 

Every good gift and every perfect boon is from above, 
coming down from the Father of lights, with whom can be 
no variation, neither shadow that is cast by turning. Of his 
own will he brought us forth by the word of truth, that we 
should be a kind of firstfruits of his creatures. Know ye 
this, my beloved brethren. But let every man be swift to 
hear, slow to speak, slow to wrath: for the wrath of man 
worketh not the righteousness of God. Wherefore put- 
ting away all filthiness and overflowing of wickedness, 
receive with meekness the inborn word, which is able to 
save your souls. But be ye doers of the word, and not 
hearers only, deluding your own selves. For if any one is 
a hearer of the word, and not a doer, he is like unto a man 
beholding his natural face in a mirror: for he beholdeth 
himself, and goeth away, and straightway forgetteth what 
manner of man he was. But he that looketh into the 
perfect law, the law of liberty, and so continueth, being 
not a hearer that forgetteth, but a doer that worketh, this 
man shall be blessed in his doing. If any man thinketh 
himself to be religious, while he bridleth not his tongue 

205 


v #4 The wisoa” 


but deceiveth his heart, this man's religion is vain. Pure 
religion and undefiled before our God and Father is this, 
to visit the fatherless and widows in their affliction, and to 
keep himself unspotted from the world. 


Vv 
On Respect of Persons 


An Essay 


My brethren, hold not the faith of our Lord Jesus Christ, 
the Lord of glory, with respect of persons. For if there 
come into your synagogue a man with a gold ring, in fine 
clothing, and there come in also a poor man in vile cloth- 
ing; and ye have regard to him that weareth the fine 
clothing, and say, Sit thou here in a good place; and ye 
say to the poor man, Stand thou there, or sit under my 
footstool ; do ye not make distinctions among yourselves, 
and become judges with evil thoughts? Hearken, my 
beloved brethren; did not God choose them that are poor 
as to the world to be rich in faith, and heirs of the king- 
dom which he promised to them that love him? But ye 
have dishonoured the poor man. Do not the rich oppress 
you, and themselves drag you before the judgement-seats? 
Do not they blaspheme the honourable name by the which 
ye are called? Howbeit if ye fulfil the royal law, according 

206 


of St. James & vi 


to the scripture, Thou shalt love thy neighbour as thyself, 
ye do well: but if ye have respect of persons, ye commit 
sin, being convicted by the law as transgressors. For 
whosoever shall keep the whole law, and yet stumble in 
one point, he is become guilty of all. For he that said, 
Do not commit adultery, said also, Do not kill. Now if 
thou dost not commit adultery, but killest, thou art become 
a transgressor of the law. So speak ye, and so do, as 
men that are to be judged by a law of liberty. For judge- 
ment is without mercy to him that hath shewed no mercy: 
mercy glorieth against judgement. 


vi 
Faith and Works 
An Essay 


What doth it profit, my brethren, if a man say he hath 
faith, but have not works? can that faith save him? Ifa 
brother or sister be naked, and in lack of daily food, and 
one of you say unto them, Go in peace, be ye warmed and 
filled; and yet ye give them not the things needful to the 
body; what doth it profit? Even so faith, if it have not 
works, is dead in itself. Yea, a man will say, Thou hast 
faith, and I have works: shew me thy faith apart from thy 
works, and I by my works will shew thee my faith. Thou 

207 


vii ~§ The Wisdom 


believest that God is one; thou doest well: the devils also 
believe, and shudder. But wilt thou know, O vain man, 
that faith apart from works is barren? Was not Abraham 
our father justified by works, in that he offered up Isaac 
his son upon the altar? Thou seest that faith wrought 
with his works, and by works was faith made perfect; and 
the scripture was fulfilled which saith, Aud Abraham be- 
lieved God, and it was reckoned unto him for righteous- 
ness; and he was called the friend of God. Ye see that 
by works a man is justified, and not only by faith. And 
in like manner was not also Rahab the harlot justified by 
works, in that she received the messengers, and sent them 
out another way? For as the body apart from the spirit 
is dead, even so faith apart from works is dead. 


vii 
The Responsibility of Speech 
An Essay 


Be not many teachers, my brethren, knowing that we 
shall receive heavier judgement. For in many things we 
all stumble. If any stumbleth not in word, the same is 
a perfect man, able to bridle the whole body also. Now 
if we put the horses’ bridles into their mouths, that they 
may obey us, we turn about their whole body also. Be- 
hold, the ships also, though they are so great, and are 

208 


of St. James 8 viii 


driven by rough winds, are yet turned about by a very 
small rudder, whither the impulse of the steersman willeth. 
So the tongue also is a little member, and boasteth great 
things. Behold, how much wood is kindled by how small 
a fire! And the tongue is a fire: the world of iniquity 
among our members is the tongue, which defileth the 
whole body, and setteth on fire the wheel of nature, and is 
set on fire by hell. For every kind of beasts and birds, of 
creeping things and things in the sea, is tamed, and hath 
been tamed by mankind: but the tongue can no man 
tame; it is a restless evil, it is full of deadly poison. 
Therewith bless we the Lord and Father; and therewith 
curse we men, which are made after the likeness of God: 
out of the same mouth cometh forth blessing and cursing. 
My brethren, these things ought not so to be. Doth the 
fountain send forth from the same opening sweet water 
and bitter? can a fig tree, my brethren, yield olives, ora 
vine figs? neither can salt water yield sweet. 


Viii 
The Earthly Wisdom and the Wisdom from Above 
An Essay 


Who is wise and understanding among you? let him 
shew by his good life his works in meekness of wisdom. 
But if ye have bitter jealousy and faction in your heart, 

P 209 


ix —+§ The Wisdom 


glory not and lie not against the truth. This wisdom is 
not a wisdom that cometh down from above, but is earthly, 
sensual, devilish. For where jealousy and faction are, 
there is confusion and every vile deed. But the wisdom 
that is from above is first pure, then peaceable, gentle, 
easy to be intreated, full of mercy and good fruits, without 
variance, without hypocrisy. And the fruit of righteous- 
ness is sown in peace for them that make peace. 


ix 
On Worldly Pleasures 


A Discourse 


Whence come wars and whence come fightings among 
you? come they not hence, even of your pleasures that 
war in your members? Ye lust, and have not: ye kill, 
and covet, and cannot obtain: ye fight and war; ye have 
not, because ye ask not. Ye ask, and receive not, because 
ye ask amiss, that ye may spend it in your pleasures. Ye 
adulteresses, know ye not that the friendship of the world 
is enmity with God? Whosoever therefore would be a 
friend of the world maketh himself an enemy of God. Or 
think ye that the scripture speaketh in vain? Doth the 
spirit which he made to dwell in us long unto envying? 
But he giveth more grace. Wherefore the scripture saith, 

210 


of St. James & x 


God resisteth the proud, but giveth grace to the humble. 
Be subject therefore unto God; but resist the devil, and 
he will flee from you. Draw nigh to God, and he will 
draw nigh to you. Cleanse your hands, ye sinners; and 
purify your hearts, ye doubleminded. Be afflicted, and 
mourn, and weep: let your laughter be turned to mourn- 
ing, and your joy to heaviness. Humble yourselves in the 
sight of the Lord, and he shall exalt you. 


x 


A Maxim against Judging 


Speak not one against another, brethren. He that 
speaketh against a brother, or judgeth his brother, speak- 
eth against the law, and judgeth the law: but if thou 
judgest the law, thou art not a doer of the law, but a judge. 
One only is the lawgiver and judge, even he who is able 
to save and to destroy: but who art thou that judgest thy 


neighbour? 
air 


xi 6 The Wisdom 


x1 


The Judgment to Come 


A Discourse 


Go to now, ye that say, Today or tomorrow we will go 
into this city, and spend a year there, and trade, and get 
gain: whereas ye know not what shall be on the morrow. 
What is your life? For ye are a vapour, that appeareth 
for a little time, and then vanisheth away. For that ye 
ought to say, If the Lord will, we shall both live, and do 
this or that. But now ye glory in your vauntings: all 
such glorying is evil. To him therefore that knoweth to 
do good, and doeth it not, to him it is sin. — 

Go to now, ye rich, weep and howl for your miseries 
that are coming upon you. Your riches are corrupted, and 
your garments are moth-eaten. Your gold and your silver 
are rusted; and their rust shall be for a testimony against 
you, and shall eat your flesh as fire. Ye have laid up 
your treasure in the last days. Behold, the hire of the 
labourers who mowed your fields, which is of you kept 
back by fraud, crieth out: and the cries of them that 
reaped have entered into the ears of the Lord of Sabaoth. 
Ye have lived delicately on the earth, and taken your 
pleasure; ye have nourished your hearts in a day of 

212 


of St. James & xi 


slaughter. Ye have condemned, ye have killed the right- 
eous one; he doth not resist you. 

Be patient therefore, brethren, until the coming of the 
Lord. Behold, the husbandman waiteth for the precious 
fruit of the earth, being patient over it, until it receive the 
early and latter rain. Be ye also patient; stablish your 
hearts: for the coming of the Lord is at hand. Murmur 
not, brethren, one against another, that ye be not judged: 
behold, the judge standeth before the doors. Take, 
brethren, for an example of suffering and of patience, the 
prophets who spake in the name of the Lord. Behold, 
we call them blessed which endured: ye have heard of 
the patience of Job, and have seen the end of the Lord, 
how that the Lord is full of pity, and merciful. 

But above all things, my brethren, swear not, neither 
by the heaven, nor by the earth, nor by any other oath: 
but let your yea be yea, and your nay, nay; that ye fall 
not under judgement. 

Is any among you suffering? let him pray. Is any 
cheerful? let him sing praise. Is any among you sick? 
let him call for the elders of the church; and let them 
pray over him, anointing him with oil in the name of the 
Lord: and the prayer of faith shall save him that is sick, 
and the Lord shall raise him up; and if he have committed 
sins, it shall be forgiven him. Confess therefore your sins 
one to another, and pray one for another, that ye may be 
healed. The supplication of a righteous man availeth 

213 


xii 8 St. James 


much in its working. Elijah was a man of like passions 
with us, and he prayed fervently that it might not rain; 
and it rained not on the earth for three years and six 
months. And he prayed again; and the heaven gave 
rain, and the earth brought forth her fruit. 


xii 
The Blessed Work of Converting 
A Maxim 


My brethren, if any among you do err from the truth, 
and one convert him; let him know, that e which con- 
verteth a sinner from the error of his way shall save a 
soul from death, and shail cover a multitude of sins. 

214 


THE EPISTLES GENERAL 
OF 
ST). UPELER 


NO. I 


. 





PETER 
An Apostle of Jesus Christ 


To the Elect who are sojourners 
of the DISPERSION in Pontus, 
Galatia, Cappadocia, Asia, 
and Bithynia: According to 
the foreknowledge of God the 
Father, in sanctification of the 
Spirit, unto obedience and 
sprinkling of the blood of Jesus 
Christ: 

Grace to you and 

Peace be multiplied. . 


I 


BLESSED be the God and Father of our Lord Jesus 
Christ, who according to his great mercy begat us again 
unto a living hope by the resurrection of Jesus Christ 
from the dead, unto an inheritance incorruptible, and un- 
defiled, and that fadeth not away, reserved in heaven for 
you, who by the power of God are guarded through faith 
unto a salvation ready to be revealed in the last time. 
Wherein ye greatly rejoice, though now for a little while, 

217 


I + Epistles Bristes General 
if need be, ye have been put to grief in manifold tempta- 
tions, that the proof of your faith, being more precious 
than gold that perisheth though it is proved by fire, might 
be found unto praise and glory and honour at the revela- 
tion of Jesus Christ: whom not having seen ye love; on 
whom, though now ye see him not, yet believing, ye 
rejoice greatly with joy unspeakable and full of glory: 
receiving the end of your faith, even the salvation of your 
souls. Concerning which salvation the prophets sought 
and searched diligently, who prophesied of the grace that 
should come unto you: searching what time or what man- 
ner of time the Spirit of Christ which was in them did 
point unto, when it testified beforehand the sufferings of 
Christ, and the glories that should follow them. To whom 
it was revealed, that not unto themselves, but unto you, 
did they minister these things, which now have been 
announced unto you through them that preached the 
gospel unto you by the Holy Ghost sent forth from 
heaven; which things angels desire to look into. 
Wherefore girding up the loins of your mind, be sober 
and set your hope perfectly on the grace that is to be 
brought unto you at the revelation {of Jesus Christ; as 
children of obedience, not fashioning yourselves accord- 
ing to your former lusts in the time of your ignorance: 
but like as he which called you is holy, be ye yourselves 
also holy in all manner of living; because it is written, Ye 
shall be holy ; for J am holy. And if ye call on him as 


218 


St. Peter & I 


Father, who without respect of persons judgeth according 
to each man’s work, pass the time of your sojourning in 
fear: knowing that ye were redeemed, not with corruptible 
things, with silver or gold, from your vain manner of life 
handed down from your fathers; but with precious blood, 
as of a lamb without blemish and without spot, even the 
blood of Christ: who was foreknown indeed before the 
foundation of the world, but was manifested at the end of 
the times for your sake, who through him are believers in 
God, which raised him from the dead, and gave him glory; 
so that your faith and hope might be in God. Seeing ye 
have purified your souls in your obedience to the truth 
unto unfeigned love of the brethren, love one another from 
the heart fervently. Having been begotten again, not of 
corruptible seed, but of incorruptible, through the word 
of God, which liveth and abideth : — for, 


All flesh is as grass, 

And all the glory thereof as the flower of grass ; 
The grass withereth, and the flower falleth, 
But the word of the Lord abideth for ever: 


and this is the word of good tidings which was preached 

unto you : — putting away therefore all wickedness, and all 

guile, and hypocrisies, and envies, and all evil speakings, as 

newborn babes, long for the spiritual milk which is without 

guile, that ye may grow thereby unto salvation ; if ye have 

tasted that the Lord is gracious : unto whom coming, a living 
219 


I 6 Epistles General 


stone, rejected indeed of men, but with God elect, precious, 
ye also, as living stones, are built up a spiritual house, to 
be a holy priesthood, to offer up spiritual sacrifices, accept- 
able to God through Jesus Christ. Because it is contained 
in scripture, 


Behold, I lay in Zion a chief corner stone, elect, precious: 
And he that believeth on him shall not be put to shame. 


For you therefore which believe is the preciousness: but 
for such as disbelieve, 


The stone whith the builders rejected, 
The same was made the head of the corner ; 


and, 


A stone of stumbling, and a rock of offence ; 


for they stumble at the word, being disobedient: where- 
unto also they were appointed. But ye are an elect race, 
a royal priesthood, a holy nation, a people for God’s own 
possession, that ye may shew forth the excellencies of him 
who called you out of darkness into his marvellous light: 
which in time past were no people, but now are the people 
of God: which had not obtained mercy, but now have 
obtained mercy. 
220 


St. Peter I 


2 


Beloved, I beseech you as sojourners and pilgrims, to ab- 
stain from fleshly lusts, which war against the soul; having 
your behaviour seemly among the Gentiles; that, wherein 
they speak against you as evil-doers, they may by your good 
works, which they behold, glorify God in the day of visita- 
tion. Be subject to every ordinance of man for the Lord’s 
sake: whether it be to the king, as supreme; or unto 
governors, as sent by him for vengeance on evil-doers and 
for praise to them that do well. For so is the will of God, 
that by well-doing ye should put to silence the ignorance 
of foolish men: as free, and not using your freedom for 
a cloke of wickedness, but as bondservants of God. Hon- 
our all men. Love the brotherhood. Fear God. Honour 
the king. Servants, be in subjection to your masters with 
all fear; not only to the good and gentle, but also to the 
froward. For this is acceptable, if for conscience toward 
God a man endureth griefs, suffering wrongfully. For 
what glory is it, if, when ye sin, and are buffeted for it, ye 
shall take it patiently? but if, when ye do well, and suffer 
for it, ye shall take it patiently, this is acceptable with 
God. For hereunto were ye called: because Christ also 
suffered for you, leaving you an example, that ye should 
follow his steps: who did no sin, neither was guile found 
in his mouth: who, when he was reviled, reviled not 

221 


I +4 Epistles General | 


again; when he suffered, threatened not; but committed 
himself to him that judgeth righteously: who his own self 
bare our sins in his body upon the tree, that we, having died 
unto sins, might live unto righteousness; by whose stripes 
ye were healed. For ye were going astray like sheep; but 
are now returned unto the Shepherd and Bishop of your 
souls. In like manner, ye wives, be in subjection to your 
own husbands; that, even if any obey not the word, they 
may without the word be gained by the behaviour of their 
wives ; beholding your chaste behaviour coupled with fear. 
Whose adorning let it not be the outward adorning of 
plaiting the hair, and of wearing jewels of gold, or of put- 
ting on apparel; but let it be the hidden man of the heart, 
in the incorruptible apparel of a meek and quiet spirit, 
which is in the sight of God of great price. For after this 
manner aforetime the holy women also, who hoped in 
God, adorned themselves, being in subjection to their 
own husbands: as Sarah obeyed Abraham, calling him 
lord: whose children ye now are, if ye do well, and are 
not put in fear by any terror. Ye husbands, in like man- 
ner, dwell with your wives according to knowledge, giving 
honour unto the woman, as unto the weaker vessel, as being 
also joint-heirs of the grace of life; to the end that your 
prayers be not hindered. 

Finally, be ye all likeminded, compassionate, loving as 
brethren, tenderhearted, humbleminded: not rendering 
evil for evil, or reviling for reviling; but contrariwise 

222 


St. Peter & I 


blessing; for hereunto were ye called, that ye should 
inherit a blessing. For, 


He that would love life, 

And see good days, 

Let him refrain his tongue from evil, 

And his lips that they speak no guile: 

And let him turn away from evil, and do good ; 
Let him seek peace, and pursue tt. 

For the eyes of the Lord are upon the righteous, 
And his ears unto their supplication : 

But the face of the Lord ts upon them that do evil. 


And who is he that will harm you, if ye be zealous of 
that which is good? But and if ye should suffer for right- 
eousness’ sake, blessed are ye: and fear not their fear, 
neither be troubled; but sanctify in your hearts Christ as 
Lord: being ready always to give answer to every man 
that asketh you a reason concerning the hope that is 
in you, yet with meekness and fear: having a good con- 
science ; that, wherein ye are spoken against, they may be 
put to shame who revile your good manner of life in Christ. 
For it is better, if the will of God should so will, that ye 
suffer for well-doing than for evil-doing. Because Christ 
also suffered for sins once, the righteous for the un- 
righteous, that he might bring us to God; being put to 
death in the flesh — but quickened in the spirit: in which 
also he went and preached unto the spirits in prison, 
223 


q 
I ~§ Epistles General 


which aforetime were disobedient, when the longsuffering 
of God waited in the days of Noah, while the ark was a 
preparing, wherein few, that is, eight souls, were saved 
through water: (which also after a true likeness doth now 
save you, even baptism, not the putting away of the filth 
of the flesh, but the interrogation of a good conscience 
toward God, through the resurrection of Jesus Christ ; who 
is on the right hand of God, having gone into heaven; 
angels and authorities and powers being made subject unto 
bim :) — forasmuch then as Christ suffered in the flesh, arm 
ye yourselves also with the same mind (for he that hath suf- 
fered in the flesh hath ceased from sin) that ye no longer 
should live the rest of your time in the flesh to the lusts 
of men, but to the will of God. For the time past may 
suffice to have wrought the desire of the Gentiles, and to 
have walked in lasciviousness, lusts, winebibbings, revel- 
lings, carousings, and abominable idolatries : wherein they 
think it strange that ye run not with them into the same 
excess of riot, speaking evil of you: who shall give ac- 
count to him that is ready to judge the quick and the 
dead. For unto this end was the gospel preached even 
to the dead, that they might be judged according to men 
in the flesh, but live according to God in the spirit. 


3 
But the end of all things is at hand: be ye therefore of 
sound mind, and be sober unto prayer: above all things 
224 


St. Peter S I 


being fervent in your love among yourselves; for love 
covereth a multitude of sins: using hospitality one to 
another without murmuring: according as each hath re- 
ceived a gift, ministering it among yourselves, as good 
stewards of the manifold grace of God; if any man speak- 
eth, speaking as it were oracles of God; if any man minis- 
tereth, ministering as of the strength which God supplieth : 
that in all things God may be glorified through Jesus Christ, 
whose is the glory and the dominion for ever and ever. 
Amen. Beloved, think it not strange concerning the fiery 
trial among you, which cometh upon you to prove you, as 
though a strange thing happened unto you: but insomuch 
as ye are partakers of Christ’s sufferings, rejoice; that at 
the revelation of his glory also ye may rejoice with exceed- 
ing joy. If ye are reproached for the name of Christ, 
blessed are ye; because the Spirit of glory and the Spirit 
of God resteth upon you. For let none of you suffer as 
a murderer, or a thief, or an evil-doer, or as a meddler in 
other men’s matters: but if a man suffer as a Christian, 
let him not be ashamed; but let him glorify God in this 
name. For the time is come for judgement to begin at 
the house of God: and if it begin first at us, what shall be 
the end of them that obey not the gospel of God? And 
if the righteous is scarcely saved, where shall the ungodly 
and sinner appear? Wherefore let them also that suffer 
according to the will of God commit their souls in well- 
doing unto a faithful Creator. The elders therefore among 
Q 225 


I ~§ Epistles General 


you I exhort, who am a fellow-elder, and a witness of the 
sufferings of Christ, who am also a partaker of the glory 
that shall be revealed: Tend the flock of God which is 
among you, exercising the oversight, not of constraint, but 
willingly, according unto God; nor yet for filthy lucre, but 
of a ready mind; neither as lording it over the charge 
allotted to you, but making yourselves ensamples to the 
flock. And when the chief Shepherd shall be manifested, 
ye shall receive the crown of glory that fadeth not away. 
Likewise, ye younger, be subject unto the elder. Yea, 
all of you gird yourselves with humility, to serve one 
another: for God resisteth the proud, but giveth grace 
to the humble. Humble yourselves therefore under the 
mighty hand of God, that he may exalt you in due time; 
casting all your anxiety upon him, because he careth for 
you. Be sober, be watchful: your adversary the devil, 
as a roaring lion, walketh about, seeking whom he may 
devour: whom withstand stedfast in your faith, knowing 
that the same sufferings are accomplished in your brethren 
who, are in the world. And the God of all grace, who 
called you unto his eternal glory in Christ, after that ye 
have suffered a little while, shall himself perfect, stablish, 
strengthen you. To him be the dominion for ever and 
ever. Amen. 
® 

By Silvanus, our faithful brother, as I account him, I 

have written unto you briefly, exhorting, and testifying 
226 


St. Peter %& 


that this is the true grace of God: stand ye fast therein. 
She that isin Babylon, elect together with you, saluteth you: 
and so doth Mark my son. Salute one another with a kiss 
of love. Peace be unto you all that are in Christ. 

227 





THE EPISTLES GENERAL 


OF 


S7. PETER 


NO. IT 


as” 





SIMON PETER 

A Servant and Apostle 

of Jesus Christ 
To them that have obtained 
a like precious faith with 
us tn the righteousness of 
our God and Saviour Jesus 
Christ: 


Grace to you and peace be multiplied in the knowledge of 
God and of Jesus our Lord; seeing that his divine power 
hath granted unto us all things that pertain unto life and 
godliness, through the knowledge of him that called us by 
his own glory and virtue; whereby he hath granted unto 
us his precious and exceeding great promises; that through 
these ye may become partakers of the divine nature, hav- 
ing escaped from the corruption that is in the world by 
lust. Yea, and for this very cause adding on your part all 
diligence, in your faith supply virtue; and in your virtue 
knowledge; and in your knowledge temperance; and in 
your temperance patience ; and in your patience godliness ; 
and in your godliness love of the brethren; and in your 
love of the brethren love. For if these things are yours 
and abound, they make you to be not idle nor unfruitful 
231 


Il ~£ Epistles General 


unto the knowledge of our Lord Jesus Christ. For he 
that lacketh these things is blind, seeing only what is 
near, having forgotten the cleansing from his old sins. 
Wherefore, brethren, give the more diligence to make © 
your calling and election sure: for if ye do these things, 
ye shall never stumble: for thus shall be richly supplied 
unto you the entrance into the eternal kingdom of our 
Lord and Saviour Jesus Christ. 

Wherefore I shall be ready always to put you in re- 
membrance of these things, though ye know them, and 
are established in the truth which is with you. And I 
think it right, as long as I am in this tabernacle, to stir 
you up by putting you in remembrance; knowing that the 
putting off of my tabernacle cometh swiftly, even as our 
Lord Jesus Christ signified unto me. Yea, I will give 
diligence that at every time ye may be able after my 
decease to call these things to remembrance. For we did 
not follow cunningly devised fables, when we made known 
unto you the power and coming of our Lord Jesus Christ, 
but we were eyewitnesses of his majesty. For he received 
from God the Father honour and glory, when there came 
such a voice to him from the excellent glory, This is my 
beloved Son, in whom I am well pleased: and this voice 
we ourselves heard come out of heaven, when we were 
with him in the holy mount. And we have the word of 
prophecy made more sure; whereunto ye do well that ye 
take heed, as unto a lamp shining in a dark place, until 


232 


St. Peter 3 Ii 


the day dawn, and the day-star arise in your hearts: know- 
ing this first, that no prophecy of scripture is of private in- 
terpretation; for no prophecy ever came by the will of 
man, but men spake from God, being moved by the Holy 
Ghost. But there arose false prophets also among the 
people, as among you also there shall be false teachers, 
who shall privily bring in destructive heresies, denying 
even the Master that bought them, bringing upon themselves 
swift destruction. And many shall follow their lascivious 
doings, by reason of whom the way of the truth shall be 
evil spoken of; and in covetousness shall they with 
feigned words make merchandise of you. Whose sentence 
now from of old lingereth not, and their destruction slum- 
bereth not. For if God spared not angels when they 
sinned, but cast them down to hell, and committed them 
to pits of darkness, to be reserved unto judgement; 
and spared not the ancient world, but preserved Noah 
with seven others, a preacher of righteousness, when he 
brought a flood upon the world of the ungodly; and turn- 
ing the cities of Sodom and Gomorrah into ashes con- 
demned them with an overthrow, having made them an 
example unto those that should live ungodly; and deliv- 
ered righteous Lot, sore distressed by the lascivious life 
of the wicked (for that righteous man dwelling among 
them, in seeing and hearing, vexed his righteous soul 
from day to day with their lawless deeds): the Lord 
knoweth how to deliver the godly out of temptation, and 
233 


II ~§ Epistles General — 


to keep the unrighteous under punishment unto the day of 
judgement; but chiefly them that walk after the flesh in 
the lust of defilement, and despise dominion. Daring, 
selfwilled, they tremble not to rail at dignities: whereas 
angels, though greater in might and power, bring not a . 
railing judgement against them before the Lord. But 
these, as creatures without reason, born mere animals to ~ 
be taken and destroyed, railing in matters whereof they : 
are ignorant, shall in their destroying surely be destroyed, — 
suffering wrong as the hire of wrongdoing; men that 
count it pleasure to revel in the day-time, spots and 
blemishes, revelling in their love-feasts while they feast — 
with you; having eyes full of adultery, and that cannot — 
cease from sin; enticing unstedfast souls; having a heart 
exercised in covetousness; children of cursing; forsaking — 
the right way, they went astray, having followed the way — 
of Balaam the son of Beor, who loved the hire of wrong- 
doing, but he was rebuked for his own transgression— 
a dumb ass spake with man’s voice and stayed the mad- 
ness of the prophet. These are springs without water, 
and mists driven by a storm; for whom the blackness of 
darkness hath been reserved. For, uttering great swell- 
ing words of vanity, they entice in the lusts of the flesh, 
by lasciviousness, those who are just escaping from them 
that live in error; promising them liberty, while they 
themselves are bondservants of corruption: for of whom 
a man is overcome, of the same is he also brought into 
234 


St. Peter & II 


bondage. For if, after they have escaped the defilements 
of the world through the knowledge of the Lord and 
Saviour Jesus Christ, they are again entangled therein 
and overcome, the last state is become worse with them 
than the first. For it were better for them not to have 
known the way of righteousness, than, after knowing it, 
to turn back from the holy commandment delivered unto 
them. It has happened unto them according to the true 
proverb, The dog turning to his own vomit again, and 
the sow that had washed to wallowing in the mire. 

This is now, beloved, the second epistle that I write 
unto you; and in both of them I stir up your sincere mind 
by putting you in remembrance; that ye should remember 
the words which were spoken before by the holy prophets, 
and the commandment of the Lord and Saviour through 
your apostles: knowing this first, that in the last days 
mockers shall come with mockery, walking after their own 
lusts, and saying, Where is the promise of his coming? 
for, from the day that the fathers fell asleep, all things 
continue as they were from the beginning of the creation. 
For this they wilfully forget, that there were heavens from 
of old, and an earth compacted out of water and amidst 
water, by the word of God; by which means the world 
that then was, being overflowed with water, perished: 
but the heavens that now are, and the earth, by the same 
word have been stored up for fire, being reserved against 
the day of judgement and destruction of ungodly men. 

235 


Il -4 Epistles General 


But forget not this one thing, beloved, that one day is 
with the Lord as a thousand years, and a thousand years 
as oneday. The Lord is not slack concerning his promise, 
as some count slackness ; but is longsuffering to you-ward, 
not wishing that any should perish, but that all should 
come to repentance. But the day of the Lord will come 
as a thief; in the which the heavens shall pass away with 
a great noise, and the elements shall be dissolved with 
fervent heat, and the earth and the works that are therein 
shall be burned up. Seeing that these things are thus all 
to be dissolved, what manner of persons ought ye to be 
in all holy living and godliness, looking for and earnestly 
desiring the coming of the day of God, by reason of which 
the heavens being on fire shall be dissolved, and the ele- 
ments shall melt with fervent heat? But, according to 
his promise, we look for new heavens and a new earth, 
wherein dwelleth righteousness. Wherefore, beloved, see- 
ing that ye look for these things, give diligence that ye may 
be found in peace, without spot and blameless in his sight. 
And account that the long-suffering of our Lord is salva- 
tion; even as our beloved brother Paul also, according to 
the wisdom given to him, wrote unto you; as also in all his 
epistles, speaking in them of these things; wherein are 
some things hard to be understood, which the ignorant and 
unstedfast wrest, as they do also the other scriptures, unto 
their own destruction. Ye therefore, beloved, knowing 
these things beforehand, beware lest, being carried away 
236 


St. Peter & II 


with the error of the wicked, ye fall from your own sted- 
fastness. But grow in the grace and knowledge of our 
Lord and Saviour Jesus Christ. To him be the glory both 
now and for ever. Amen. 

237 





AN EPISTLE GENERAL 


OF 


ST. JUDE 


JUDAS 

A Servant of Jesus 

Christ and Brother 

of James 
To them that are called, be- 
loved in God the Father, 
and kept for Jesus Christ: 

Mercy unto you 


and Peace and Love 
be multiplied. 


BELOVED, while I was giving all diligence to write unto 
you of our common salvation, I was constrained to write 
unto you exhorting you to contend earnestly for the faith 
which was once for all delivered unto the saints. For 
there are certain men crept in privily, even they who were 
of old set forth unto this condemnation, ungodly men, 
turning the grace of our God into lasciviousness, and 
denying our only Master and Lord, Jesus Christ. 

Now I desire to put you in remembrance, though ye 
know all things once for all, how that the Lord, having 
saved a people out of the land of Egypt, afterward de- 
stroyed them that believed not. And angels which kept 

R 241 


-§ Epistles General 


not their own principality, but left their proper habitation, 
he hath kept in everlasting bonds under darkness unto 
the judgement of the great day. Even as Sodom and 
Gomorrah, and the cities about them, having in like 
manner with these given themselves over to fornication, 
and gone after strange flesh, are set forth as an example, 
suffering the punishment of eternal fire. Yet in like man- 
ner these also in their dreamings defile the flesh, and set 
at nought dominion, and rail at dignities. But Michael 
the archangel, when contending with the devil he disputed 
about the body of Moses, durst not bring against him a 
railing judgement, but said, The Lord rebuke thee. But 
these rail at whatsoever things they know not: and what 
they understand naturally, like the creatures without 
reason, in these things are they destroyed. Woe unto 
them! for they went in the way of Cain, and ran riotously 
in the error of Balaam for hire, and perished in the gain- 
saying of Korah. These are they who are hidden rocks 
in your love-feasts when they feast with you, shepherds 
that without fear feed themselves; clouds without water, 
carried along by winds; autumn trees without fruit, twice 
dead, plucked up by the roots; wild waves of the sea, 
foaming out their own shame; wandering stars, for whom 
the blackness of darkness hath been reserved. for ever. 
And to these also Enoch, the seventh from Adam, prophe- 
sied, saying, Behold, the Lord came with ten thousands 
of his holy ones, to execute judgement upon all, and to 
242 


St. Jude & 


convict all the ungodly of all their works of ungodliness 
which they have ungodly wrought, and of all the hard 
things which ungodly sinners have spoken against him. 
These are murmurers, complainers, walking after their 
lusts (and their mouth speaketh great swelling words), 
shewing respect of persons for the sake of advantage. 
But ye, beloved, remember ye the words which have 
been spoken before by the apostles of our Lord Jesus 
Christ; how that they said to you, In the last time there 
shall be mockers, walking after their own ungodly lusts. 
These are they who make separations, sensual, having not 
the Spirit. But ye, beloved, building up yourselves on 
your most holy faith, praying in the Holy Spirit, keep 
yourselves in the love of God, looking for the mercy of 
our Lord Jesus Christ unto eternal life. And on some 
have mercy, who are in doubt; and some save, snatching 
them out of the fire; and on some have mercy with fear ; 
hating even the garment spotted by the flesh. 

Now unto him that is able to guard you from stumbling, 
and to set you before the presence of his glory without 
blemish in exceeding joy, to the only God our Saviour, 
through Jesus Christ our Lord, be glory, majesty, domin- 
ion and power, before all time, and now, and for evermore. 
Amen. 

243 


we 





| NOTES TO THE GOSPELS 


. 








ST. MATTHEW 
The Genealogy 


There is in this genealogy a superficial discrepancy in the fact 
that the details do not seem to bear out the fourteen generations 
claimed for each of the three divisions. This, however, can be 
explained without the assumption (sometimes made) that David 
and Jechoniah are counted twice over. (1) Abraham and Jesus, 
the starting-point and the conclusion, are both counted in: this 
is the ‘inclusive manner of reckoning,’ by which the Hebrews 
would call the period from Friday afternoon to Sunday morning 
three days. This at once brings the first division to the requisite 
number fourteen, and the third division to thirteen. (2) It is 
obvious that gezeration in the strict sense can be carried no 
further than Joseph. Between him and Jesus the mother Mary 
is interposed: when she is reckoned as one the number fourteen 
is completed. 

I, I 


Page 9. Bchold the virgin shall be with child, etc. — page 11. 
Out of Egypt did I call my son.— page 16. The land of Zebu- 
lun, etc.: compare /sazah, chapter vii. 14 and ix. 1; Hosea, xi. 1. 
New Testament writers, and especially Matthew, seem often to 
cite sentences of the O.T. apart from their historical context, as 
seeing a mystic significance in the very phrases of Scripture. 
For the first citation, and the name Jmanuel, compare the 
Isaiah volume of this series, pages 223-30; for the third, pages 
31 and 229. 

247 


Ill 6 St. Matthew 


Page 12. He shall be called a Nazarene. the reference has 
not been identified. Some suppose Wazarene to be a term of 
reproach (compare, “Out of Galilee ariseth no prophet”), and 
that the reference is to such a passage as /saiah, chapter liii. 1, 2. 


Ill 


After a few sentences describing the opening of Christ’s minis- 
try, this section is wholly occupied with the collection of sayings 
which has come to be known as ‘The Sermon on the Mount.’ 
The general suggestion is that it is a collection from several dis- 
courses, many of them delivered very likely from a hill slope, as 
a favourite mode of public speaking, and drawn together into 
their present arrangement by the evangelist as a full type of the 
teaching of Jesus in the early part of his ministry. The sayings 
are sayings of Jesus; the arrangement is that of St. Matthew. 
This explains the occurrence in St. Luke’s gospel of a collection 
of sayings having so much in common with the present collec- 
tion as to suggest identity; yet much briefer, different in form, 
and associated with different surroundings. Both writers are 
giving specimens or resumés of the general teaching that charac- 
terised an epoch in Christ’s life. 

The arrangement adopted by St. Matthew is that of a literary 
form very common in Wisdom literature. It may be called the 
‘Maxim’ [LZcclestasticus volume, page xi]: and consists of a 
gnomic sentence by way of text, followed by a prose comment 
or expansion. These ‘maxims’ form a characteristic part of 
Ecclesiasticus and Ecclesiastes, with the former of which Jesus 


248 


Notes & Ill i 


shows familiarity [ Zcclestasticus volume, page xxxii]: it contin- 
nues a form of writing to the time of the Zfzst/e of St. Jamtes 
[above, page 201]. But that the word has lost its proper sig- 
nificance to modern ears, the discourse might be appropriately 
entitled, ‘The Wisdom of Jesus.’ The whole discourse in St. 
Matthew’s arrangement falls into seven sections: six are ex- 
pansions each of a single gnomic saying, expressive of some 
fundamental conception of the new kingdom. The seventh sec- 
tion is miscellaneous: strings of disconnected sayings following 
more connected argument are a highly characteristic feature of 
Wisdom literature [compare the Zec/esiastes volume, page 35]. 
The number of sayings in this seventh section are seven, and the 
opening section has a sevenfold expansion of its text: this domi- 
nation of Matthew’s writings by the number seven has been 
noted in the Introduction. 

i. In accordance with the general scheme of the whole dis- 
course, this first section must be read, not as a string of eight 
beatitudes, but as a single beatitude with a sevenfold expansion. 
The beatitude brings forward a leading conception of Christ’s 
new kingdom: the way in which it is to reverse accepted ideas 
of what is greatness. Thus the significance of the term poor z7 
spirit must be looked for in the seven applications into which it 
is expanded: 


mourning — in contrast with gaiety: compare such passages 
as Ecclesiastes, chapter vii. 2. 
the meek — in contrast with the territorial magnate: just the 
contrast emphasised in /oJ, chapter xxii. 6-9. 
249 


III ii-iv +6 St. Matthew — 


they that hunger and thirst after righteousness ; the sense of 
higher spiritual attainments to be sought—in contrast 
with Pharisaic satisfaction with external righteousness: 
the contrast of the publican and the Pharisee. 

the merciful — in contrast with the oppressive. 

the pure in heart—in contrast with the worldly: the 
thought of Psa/ms xxiv and xv. As these psalms describe 
such purity as preparation for God’s house, the conclusion 
here is natural, ‘hey shall see God. 

the peacemaker — in contrast with the warrior. 

finally, with full details bearing upon those addressed: the 
persecuted — in contrast with his persecutor. 


ii. The significance is clear: Salt is not food, but that which 
is used to keep food wholesome; if the church is ceasing to 
influence the world its very raison d’étre is gone. 

iii. Ye are the light of the world. Of this gnomic saying a 
twofold application is made: (1) As you are the world’s spirit- 
ual leaders, no action of yours can escape observation. — (2) It 
is the function of light to shine: unless you make goodness 
attractive to outsiders you are failing in your mission. 

iv. The new kingdom is not a relaxation of the law, but a 
carrying of it on to its perfection. — Agree with thine adversary 

. . thou shalt by no means come out, etc. This whole passage 
is not a fresh command, but an illustration. The theme has been 
anger, and its rising stages of intensity. This is illustrated by 
the successive stages of legal process: subdue anger in the early 
stage, and so escape the bitter end. 

250 


Notes 3 Ill v-vii 


v. The text is the heavenly and not the earthward reference 
of all spiritual acts.— Page 23. Our Father which art in 
heaven, etc. ‘The structure of this first part of the Lord’s 
Prayer is important for the exact sense, As ordinarily printed 
the passage is made a series of separate petitions: Hallowed be 
thy name. Thy kingdom come. Thy will be done as in heaven 
so on earth, By this arrangement the words as in heaven, etc., 
are made to apply only to the last petition, 7Ay wd be done. 
I have printed the whole as an ‘ envelope figure,’ which connects 
the beginning and the end with all that comes between; thus 
the full sense implied is, Hallowed be thy name, as in heaven, so 
on earth — Thy kingdom come, as in heaven, so on earth — Thy 
will be done, as in heaven, so on earth. 

vi. The lamp of the body is the eye. That which we ‘have 
an eye to’ is what gives the light of purpose to all our actions; 
if the very light-making part of us be darkness, what must be 
the gloom of the rest of us (the darkness). 

vii. As remarked above, this section is made up of seven 
miscellaneous sayings. — 2. In this saying again parallelism of 
structure is an important light upon exact meaning. As printed 
in the text it will be observed that the first and fourth lines have 
common indentation, and again the second and third: thus the 
sense is: 


Give not that which is holy unto the dogs, 
Neither cast your pearls before the swine : 
Lest haply they [the swine] trample them under their feet, 
And [the dogs] turn and rend you. 
251 


IV ~2 St. Matthew 


Throw a bone, if you want to propitiate a dog: if you throw 
him something sacred, he will smell at it a moment and then be 
at you. So, cast pearls to swine and they will trample them 
without deigning to notice. The application in both cases is to 
want of spiritual appreciation: spiritual things must be spiritu- 
ally discerned. 

IV 

In this, as in all sections, we have general incidents of teach- 
ing and healing: especially such works of power as are recorded 
in iiandiv. The distinctiveness of section IV is however clear. 
(1) It contains the First Impressions made by the ministry of 
Jesus: especially the teaching with authority, which made so 
startling a contrast to all that was then in vogue.—(2) With 
this we have the Gathering of Disciples: the incident of the 
scribe (i), in view of the future hostility of this class, suggests 
the eagerness with which the call was being responded to, — 
(3) There are also Hints of the Antagonism that was about to 
manifest itself: in i the words to the centurion suggest how the 
Gentiles were about to welcome what the children of the king- 
dom would reject; in ii a whole city is offended; iii is occupied 
with questionings as to forgiveness of sins, eating in company 
with outcasts, abstinence from fasting. The section reaches an 
appropriate conclusion in an incident which rouses the multi- 
tude to enthusiasm, and calls from Pharisees mutterings of the 
thought which was hereafter to be their great blasphemy. 

i. See thou tell no man; but... shew thyself to the priest, 
etc. The latter part of the command illustrates the care with 
which Jesus avoids a conflict with the existing ecclesiastical 

252 


Notes && IV 


system, so far as this is innocent: compare (X. iv) The scribes 
and the Pharisees sit on Moses’ seat: all things therefore whatso- 
ever they bid you, these do and observe. It is part of his fixed 
purpose to extend his kingdom to the Gentiles through the 
chosen people, if they will accept the duty; and this explains 
the words to the Canaanite woman (VIII. iv), and the charge 
to the Apostles (V. 1), as well as the Ascension charge which is 
the basis of the Acts of the Apostles. The former part 
of the command [compare below (iv), sternly charged them] 
reflects the fixed purpose of Jesus to avoid unsettling men’s 
minds by appeals to wonder and excitement, which leads 
Matthew (VI. iii) to apply to him the Isaiahan prophecy, He 
shall not strive nor cry. Wis appeal is to spiritual evidence: 
hence [J/ark ii, vi] he checks the acknowledgments from 
demons, and [Matthew VI. iv] indignantly refuses the demand 
for asign from heaven. When [as recorded by S¢. John, chapter 
xiv. 11] he says to the doubting disciples, Or else believe me for 
the very works’ sake, he is descending to meet the adversaries 
on their own ground. —In the same spirit he commands [IX. i] 
the disciples to tell no man the wonder of the transfiguration 
until the time of his resurrection: he will not have the revela- 
tion of his glory stand apart from the revelation of his sufferings. 

Page 31. The foxes have holes, etc.... leave the dead to 
bury their own dead. The purport of both incidents seems to 
be the same: the eagerness at this period in responding to the 
new call needs to be so far checked as that aspirants are bidden 
to count the cost. 

253 


Vv 6 St. Matthew 


Vv 


The Commission to the Apostles, which is the subject of this 
section, is an excellent illustration of the principle underlying 
the whole of St. Matthew’s writing, how he gathers from various 
parts of Christ’s life sayings which he masses together at the 
point where they will be most effective. The Commission in the 
other gospels is brief. But Mark [chapters iii. 14 and vi. 7] 
seems to speak of more than one expedition of the twelve; 
Luke records this and also a similar expedition of seventy: the 
suggestion is that Christ sent out many such expeditions. Sig- 
nificant portions of the charge appear in the other gospels in 
connection with the expeditions: Matthew once for all gives 
a full and elaborate commission. It has the sevenfold division 
which is his strong characteristic : 


Limitation to Israel. 

The two works of preaching and healing. ~ 

It is not a hired ministry. 

On the other hand, it is not to be at the cost of the 
missionary: simple hospitality is to be accepted. 

5. Attitude to the inevitable opposition. 

6. Great doctrine of the kingdom: outwardly a kingdom 
of peace it brings spiritual warfare into every house- 
hold. 

7. For those accepting the word reward is certain, but it is 
spiritual [a prophel’s reward }. 

Page38. For there ts nothing covered that shall not be revealed, 
etc. The general connection makes these words, not a promise 
254 


Pwd 


Notes 3 VI 


to the apostles, but a restatement of their duty. They are fear- 
lessly to exercise their function of being the light of the world; 
for the special privileges [compare the whole of VII and its indi- 
cation of an inner circle and doctrine] which have been accorded 
them have been given on the express condition that they shall 
impart to others what has been spoken to them in the privacy 
of the circle of disciples. That this is the connection of thought 
is clear from the fact that in Afar (chapter iv. 22) the words 
There is nothing covered, etc. directly follow the image of 
the lamp or candle, significant of the function of the disciples 
to make their doctrine known. [Compare Zuée, chapter xii. 
2-3.] This cannot be affected by the fact that in Zwke (chap- 
ter xii. 2) the proverbial saying, 7here zs nothing covered, etc., 
is put in antithesis to the hypocrisy of the Pharisees. 


vI 


I have entitled this section ‘The Growing Isolation of Jesus 
and his Ministry.’ Successive sections bring out (i) his reluctant 
separation from the ministry of John, greatest of ministers, yet 
still outside the kingdom of heaven — (ii) his separation from 
the might and wisdom of the cities: he thankfully turns to the 
meek and lowly — (iii) his separation from the Pharisaic doc- 
trine of the Sabbath, most distinctive of Jewish institutions — 
(iv) open antagonism to the now open blasphemy of the 
Pharisees, and the appeal of other scribes and Pharisees for 
physical and not spiritual wonders.— As a climax to this 
section, Matthew records here a sense of separation even from 

255 


V1 i, ii . 6 St. Matthew 


mother and brethren in response to the call of his divine 
mission. 

i. Art thou he that cometh, etc. The suggestion is an im- 

patience on the part of John the Baptist for some grand asser- 
tion of Messiahship; the reports of Jesus were not the works of 
the Christ which he was expecting. The answer of Jesus is, as 
always, an appeal to spiritual evidence: healing and good tid- 
ings, not wonders. The final words bid John not make an 
offence of this confinement of miracle to works of mercy. 
In the discourse that follows Jesus does enthusiastic justice 
to the grandeur of John, yet recognises his ministry as below 
the kingdom of heaven. — The kingdom of heaven suffereth vio- 
lence... all the prophets and the law prophesied until John: 
the period of passive acquiescence in a law and external right- 
eousness gives place, with John, to a period when righteousness 
must be active, nay, a violent pressing in to the kingdom. This 
is the general spirit of III. iv. 

Page 42. Jt is like unto children.... But wisdom is 
justified by her children. The image is of children’s games: 
they cannot agree among themselves whether to play funeral or 
wedding, and the sport is spoiled. Meanwhile, both in John’s 
ministry and Christ’s, those who are children of Wisdom recog- 
nise the truth [compare the use of justified in Luke (chapter vii. 
29): the people... justified God, gave their verdict on his side, 
in contrast with the Pharisees and lawyers, who rejected the 
counsel of God}. 

ii. All things have been delivered unto me of my Father. The 
connection of thought seems to be this: he has just recognised 

256 


Notes VI iv 


his rejection by the great; by the authority committed to him 
from the Father he solemnly turns from the strong to the hum- 
ble: Come unto me, all ye that labour, etc. 

iv. The internal connection of this important section, though 
not obvious, must be insisted upon. (1) The incident of the 
mother and brethren is linked to that of the Pharisaic blasphemy 
in Mark (section vii), and even in Matthew the phrase, While 
he was yet speaking, etc., is a link. (2) In Ze (chapter xi) 
the whole discussion of the ‘sign’ is closely bound up with the 
incident of the blasphemy. (3) In the present case the latter 
part of Christ’s answer to the demand for a sign (see below) 
seems to sum up by parable the position of both objectors. 

The incident is opened by the bold words of some Pharisees, 
ascribing to demonic agency Christ’s casting out of demons. 
After calmly exposing the self-contradiction of the suggestion, 
Jesus, with gathering indignation, goes on to denounce this as 
worse than antagonism to himself, being nothing less than blas- 
phemy against the Divine Spirit of Healing, which is to Jesus 
the highest spiritual evidence. — /¢ shall not be forgiven him, 
neither in this world, nor in that which is to come. these words 
are not a threat, but picture the hopeless state of such blasphem- 
ers [compare (J/aré, section vii): zs guz/ty of an eternal sin]; 
antagonism to the spirit of healing is manifestly unhealable. 
— Either make the tree good, etc... . every idle word that men 
shall speak, etc.: the argument continues: such blasphemy im- 
plies an inward unsoundness deeper than their words [possibly 
idle words suggests a violent thing said in the heat of contro- 
versy]; though even their words will be an element in the judg- 
257 


VI iv ~§ St. Matthew 


ment. Another body of the opponents interrupt, 
clamouring for a ‘sign’ [Ze in a similar passage on the same 
incident has @ sign from heaven, i.e. beyond the power of magic]. 
Originally, the ‘sign of the prophet’ was the symbol or emblem 
which constituted the text of his discourse, such as the soiled 
girdle of Jeremiah, or the potter’s bottle which he broke in token 
of the coming doom of the chosen people. But as some of these 
signs came miraculously (¢.g. in Amos’s visions), there grew in 
time a greater interest in the miraculous sign than in the spiritual 
truth of which it was the vehicle. Such decadence in the atti- 
tude to prophecy is precisely what Jesus sets himself steadily to 
oppose — the mere wonder at miraculous power taking the place 
of recognition of the spiritual grace of healing; he sets himself 
to suppress the natural fame of his healing wonders. Accord- 
ingly the demand at this point for a ‘sign’ is a less pronounced 
form of the previous blasphemy; it is a rejection of the supreme 
spiritual evidence implied in healing powers, and a preference 
for the vulgar exercise of mere physical power. It is treated 
accordingly as an evidence of spiritual degeneration [an ev#l 
and adulterous generation]: and for a ‘sign’ Jesus goes back 
to the true meaning of the term and offers the ‘sign of Jonah’: 
the great symbol of preaching and repentance. To this is added 
the Queen of Sheba, great symbol of sitting at the feet of Wis- 
dom. Addressing both bodies of objectors at once, Jesus then 
speaks the parable which has application to the evil at the root 
of both—the rejection of the supreme spirit of healing: the 
inherently unclean spirit, returning to his cleansed home, makes 
it the home of yet greater uncleanness, 
258 


i 


Notes %& VI iv 


Page 47: footnote. Here, as elsewhere in this series of 
books, I have made use of the modern device of footnotes to 
separate sentences which, from the absence of such devices in 
ancient manuscripts, sometimes make awkward parentheses and 
interrupt the drift of thought. I understand the words, For as 
Jonah was three days and three nights in the belly of the whale, 
etc., to be a reflection of St. Matthew, and not part of the dis- 
course of Jesus. (1) The ‘sign of Jonah’ occurs three times 
[ Matthew, chapter xvi. 4; Lzwke, chapter xi. 29-33]: only in this 
passage is there any reference to the incident of the whale. In 
all three passages the natural meaning of the ‘sign of Jonah’ is 
that he is a sign of reZentance to the Ninevites: this is put posi- 
tively, and twice over, in the passage of Zwke ; while the strongly 
rhetorical cast, both of the present passage and that in Luke, 
makes the intrusion of a different image most unlikely.— 
(2) Again, a reference to the death and resurrection of Christ 
at this point is entirely out of keeping with the fixed order of 
narrative in the synoptic gospels, according to which no sug- 
gestion of the death of the Master appears until the complete 
recognition of him in his Messiahship by Peter and the disciples, 
from which point it dominates the whole narrative [compare 
above (page 64): From that time began Jesus to shew unto his 
disciples, etc.]. References recorded by St. John in incidents 
usually understood to be earlier cannot affect the question: they 
belong to Judzea and individual conversations; this refer- 
ence to the period of Christ’s lying in the tomb would be unin- 
telligible to the persons here addressed. —(3) On the other 
hand, the words contain precisely the kind of reflection on 

259 


VII ~6 St. Matthew 


minute fulfilment of prophecy which is a leading characteristic 
of St. Matthew; and the utterance, pointless in the speech of 
Jesus, is a natural reflection for one who writes after the resur- 
rection.— (4) No difficulty arises from the tense, so shail the 
Son of man be: the writer naturally puts himself at the point of 
view of the incident that raises his reflection. There is a very 
similar case in connection with the dream of Joseph (page 9) : 
after the words of the angel “ Thou shalt call his name ‘ Jesus,’ ” 
etc., we read, “ Now all this is come to pass that it might be 
fulfilled which was spoken,” etc.,—as if this recognition of 
prophecy was part of the dream. Yet I presume no one would 
so interpret it: not a trace of it is found in the announcement 
of the angel to Mary, as recorded in Zuhe. 


vil 


All three evangelists treat the matter of this section in such 

a way as to suggest that it makes an epoch in the ministry of 
Jesus. Parables of course occur at other points: but here the 
Public Parable and the Private Interpretation becomes for a 
time a distinctive mode of teaching, suggestive of an outer and 
inner doctrine for the new dispensation. The suggestion is 
further assisted by the phrase, Unto you it is given to know the 
mysteries of the kingdom of heaven. ‘mysteries’ is a technical 
term of ancient religions, implying the two elements of mystic 
symbols for the outside world, and the full understanding of 
them only for ‘ the initiated.’ To the same effect is the sugges- 
tion of the concluding words: that the inner circle of disciples — 
260 


Notes & VII, VIII 


are the ‘scribes’ of the new dispensation. We have seen above 
(note to page 38) the warning that such special privileges are 
granted them only that they may be used for the public here- 
after. The arrangement of the section is clear. Ac- 
cording to his usual practice, Matthew represents the general 
parabolic teaching of Jesus by seven parables. There is an inter- 
ruption after the first, and the whole plan of public parable and 
private interpretation is explained, while the foundation parable 
of the Sower is interpreted. Later on there is another inter- 
ruption, as if further to illustrate the plan of teaching: for it 
will be observed that the parable then interpreted is not the one 
last delivered. At the end there is a formal conclusion, as if by 
a completed course of training the disciples are recognised as 
fully instructed ‘scribes.’ 

Page 54. A man that is a householder ... things new and 
old. The words merely imply that they are well furnished for 
their teaching. Possibly the latter phrase suggests ever new 
interpretations of old sayings. 


Vill 


This section is occupied with (1) the Greater Miracles. 
They are greater in the sense of being more impressive and 
wide-reaching in their effects. The feeding of multitudes 
directly associates itself with the pressure of crowds upon the 
ministry of Jesus, which is a link of connection throughout this 
part of the narrative; and to the wider fame may be due the 
deputation from Jerusalem (iii). Again, the miracle on the 

261 


ae ah) eee 
VIII ii, iii —6 St. Matthew 


sea draws from the disciples who alone witness it the anticipa- 
tion of that full recognition which is the basis of section IX. — 
(2) The Growing Antagonism. In i his own country takes 
offence at Jesus; in iii the deputation from Jerusalem leads to 
his open renunciation of the Tradition of the Elders, which was 
the distinctive religion of the age. 

ii. The starting-point is the announcement of John’s execu- 
tion. From the tender affection he cherishes for his precursor 
Jesus feels this as a personal bereavement, and seeks retirement: 
the multitudes press upon his privacy and follow him to the 
desert, which leads to the miracle of feeding; seeking retire- 
ment in the night he is separated from the disciples, and his 
rejoining them brings the miracle on the sea; upon the arrival 
at the land there is fresh crowding, and so we reach iii and the 
deputation from Jerusalem. 

iii. The Tradition of the Elders was the organised form 
finally taken by the long-continued idolatry of the very letter 
of the Mosaic Law. It was not enough to abstain from actual 
breaches of this Law: a ‘ hedge about the Law’ had been made, 
in the form of traditional practices designed to avoid even 
doubtful acts. In process of time these minute traditions had, 
in the thoughts of the religious world, taken the place of the — 
Law itself. Jesus is for ever appealing from the outward letter 
to the inner spirit: and in the present incident openly pro- 
nounces against the whole traditional system. How great a 
shock this was to the religious spirit of the time is measured by — 
the difficulty with which even the disciples receive the appeal — 
to inner as against outer purity. 

262 


Notes VIII, IX 


iv. Jesus, still in search of quiet, retires to the region of 
Canaanite cities outside the range he has prescribed for his 
personal ministry [compare above, note to IV. i]. He allows 
himself to be spiritually forced by the faith of the Canaanite 
woman. 

vy. On his return, Jesus, still in search of quiet, is in the 
desert parts of Galilee, and is again oppressed by the widespread 
influence of the miracle of feeding; again he exercises his min- 
istry, and a second time works a miracle of feeding. This leads 
to a fresh deputation of rulers, and another demand for a ‘sign,’ 
which is answered as before (above, note to VI.iv). The mira- 
cle and the discussion are both involved in the subsequent dis- 
course on ‘leaven.’ 


Ix 


The turning-point in Matthew’s narrative of the Ministry of 
Jesus is made by the Confession of Peter, and full recognition 
of the Messiahship by the band of disciples, followed immedi- 
ately by the visible glory of the Transfiguration. This leads to 
the revelation by Jesus of his sufferings and death, reserved till 
after this recognition: the union of the two ideas of kingship 
and suffering makes the whole ‘mystery’ of the kingdom into 
which the disciples are to be initiated. Their intense difficulty 
in understanding the union of these ideas leads to a series of 
Questions concerning the kingdom, and with these the whole 
section is occupied. Its natural divisions are divisions 
of locality. —i. The Confession takes place in the farts of 
Caesarea Philippi: in this neighbourhood arises the first of the 

263 


IX i, ii —6 St. Matthew 


questionings, as to the coming of Elijah.—ii. In Galilee there 
is fresh inculcation of the doctrine of the suffering Messiah. 
An external circumstance (the demand for toll) brings up the 
whole question, wherein consists greatness in the kingdom of 
heaven; and out of the discussion of this arises a kindred ques- 
tion of sin and its treatment under the new dispensation. — 
iii. The scene has changed to the borders of Judea beyond 
Jordan. Here, two external incidents give rise to two discus- 
sions: questions of marriage, and again of mammon, are raised 
in relation to the kingdom of heaven.—iy. In the going up to 
Jerusalem the nearer expectation of the kingdom leads, through 
a demand of the sons of Zebedee, to a new aspect of Christ’s 
kingdom: lordship in it is service. 

i. Thou art‘ Peter,’ and upon this ‘ rock, etc.: in the origi- 
nal the two words have a resemblance of sense and sound: 
Petros and Petra. 

ii. The link binding together the parts of this subsection is 
found in the idea of ‘offence’: /est we cause them to stumble, go 
thou to the sea, etc. Payment of toll seems incongruous with 
the newly recognised kingship: Jesus admits it, yet pays, to 
avoid offence. This not unnaturally raises the question of great- 
ness in this novel kingdom [compare, “ Who “ten is greatest,” 
etc.]. Christ’s answer is the object-lesson of the child, and the 
care to avoid giving offence even to the least: to avoid giving 
offence to these his disciples must forego what is most positively 
their own — the hand, the foot, the eye — caring more even for 
the stray sheep than the ninety-nine at home. The transition 
is to offences against one’s self, and actual sins: these are to be 


264 


4 


Notes & IX ii, iii 


encountered, not by power, but by the reference to the spirit 
of the new society [¢e// it unio the church]; if even this fails, 
there is no more of violence than that the offender is to be held 
as outside the society [/et Aim be unto thee as the Gentile and 
the publican]. The connection of the words that follow [ What 
things soever ye shall bind on earth, etc.] is that this society and 
its relations to its members is pronounced the only power for 
dealing with offences that Christ will recognise in his kingdom. 
—A further question of Peter, as to how far this treatment is to 
be carried, leads to the declaration that it is unlimited: this is 
emphasised by the parable which brings out that all differences 
of offences as between man and man vanish in the vast gulf 
between sinful man and the forgiving God. 

Page 69. J say not unto thee, Until seven times; but, Until 
Seventy times and seven. I have preferred the marginal reading 
of the R.V. here, because it preserves the echo of Lamech’s 
Song of the Sword [ Genesis volume, page 14]: 


If Cain shail be avenged sevenfold, 
Truly Lamech seventy and sevenfold. 


The law of Christian forgiveness is made commensurate with 
the traditional song of revenge. 

iii, The question raised of Divorce comes from the outside; 
its importance for the spirit of this part of the narrative con- 
sists in the further question raised by Christ’s ruling in the mind 
of the disciples: If this be so, what is the good of marriage? 
The reply is, Even this may have to be given up for the king- 
dom’s sake.— In the second discussion (on mammon) the con- 

265 


xX —§ St. Matthew 


nection of thought seems to be as follows. Mammon is opposed 
to the spirituality of the kingdom. When with difficulty this 
has been accepted the disciples ask, What then shall be our 
reward who are giving up everything? The answer is, Reward 
they shall have indeed, but not measured on any economic scale 
of graduation: the first may be last and the last first. This is 
enforced by the Parable of the Hired Labourers. 


x 


The order of narrative is clear and simple: the Royal Entry 
into Jerusalem, the successive conflicts with various classes of 
opponents, and the final breach with the rulers of the religious 
world. From this point Christ retires from public ministry, and 
the narrative follows his discourses to his disciples. 

i. Incident of the Fig Tree. The suggestiveness of this 
incident must be gathered from the position in the narrative in 
which it is found. The fig tree catches the eye of Jesus as he 
is approaching Jerusalem in this period of his final breach with 
the holy city and the religious rebellion it represents. It must 
be remembered that the barren fig tree had already been the 
subject of a parable [Zu&e, chapter xiii. 6] by which, at a time 
when the antagonism of the Jews had not yet reached its crisis, 
Jesus expressed long patience and a time of respite: there should 
be yet a year for digging and manuring, if perchance even yet 
the barren might bear fruit. Now that Jesus is on his way to 
the final casting off of the guilty city his eye is caught by the 
tree with its fair show of leaves and no fruit; he is reminded of 

266 


Notes & X, XI 


his own parable, and solemnly pronounces that the offered respite 
is at an end: Let there be no fruit from thee henceforward for 
ever. But this natural significance of the incident is veiled by 
the perversity of the disciples, who, sharing the universal tendency 
to fix on the physical miracle and not the spiritual truth, are 
struck by the marvel of the fig tree’s actually withering away. 
Jesus takes the opportunity for enforcing a lesson of faith and 
its power to work wonders. 

iv. Here St. Matthew, according to his custom, gathers into 
one carefully arranged discourse, the succession of sayings of 
Jesus in which he expresses his final denunciation of the scribes 
and Pharisees. Its structure shows (1) a general introduction, 
(2) a sevenfold woe, modelled by St. Matthew upon the Seven- 
fold Woe of Isaiah [page 16 of that volume], and (3) a conclu- 
sion expressing the yearning over the fate of the doomed city. 

Page 87. “Therefore, behold I send unto you,” etc. The 
words in quotation marks I understand to be words of God, not 
of Jesus. In rhetorical vehemence he unifies the whole hostility 
of the Pharisaic spirit, past as well as present and future, in one 
continuous opposition to God’s will. 


XI 


This discourse appears in all three gospels in closely similar 
sections, except that Matthew, according to his custom, expands 
it to a sevenfold division. [Compare above note to V.] The 
question of the disciples puts together thy coming and the end 
of the world, as if they constituted the same thing. It is a lead- 

267 


XII 8 St. Matthew 





ing point of Christ’s answer to separate the two, and this is a key 
to the sections of the discourse. —1. He shows that every trib- 
ulation is not the end: they must beware of the cries of Christ’s 
coming which these tribulations may give rise to.— 2. He then 
deals with the tribulation of Judza: [this is so far the ‘ coming 
of Christ’ that it is the fall of the power that has opposed him:] 
but the lightninglike coming of the Son of man in the true sense 
is different. — 3. After that tribulation will suddenly [mote: zm- 
mediately, after: not, immediately after : compare correspond- 
ing passages of Mark and Luke] be a greater tribulation: a 
shaking of the heavens, and the Son of man shall be seen com- 
ing in glory.— 4. The one tribulation can be told by signs, as 
are read the signs of coming spring in the fig tree: the other 
will come by surprise, and none but the Father knows when. — 
5. The moral is watchfulness, and this is enforced by the Para- 
ble of the Ten Virgins.—6. With watchfulness is combined 
work: Parable of the Talents.—7. As a final section St. Mat- 
thew records the description of the last judgment. 


XII 


The narrative in this final section of S¢. Matthew is transpar- 
ently simple and the divisions obvious: The preparations for 
the end —the Last Supper—the scenes on Olivet —the pre- 
liminary Examination before Caiaphas — the Trial before Pilate 
—the Crucifixion —the Burial —the Resurrection and Ascen- 
sion, 

i. The link binding together the three paragraphs of this 

268 


Notes & i 


subsection is the circumstance, recorded by St. John, that the 
speaker of the words, Zo what purpose is this waste, etc., was 
Judas. 

Page 98. This is my blood of the covenant, etc.: see below, 
note to page 188. 

Page 103. That which was spoken by Jeremiah the prophet : 
the passage apparently referred to is found in our Book of 
Zechariah, chapter xi. 13. Similarly in Mark i a passage is 
cited as from ‘Isaiah’ of which the first portion is from our 
Book of Malachi, chapter iii. 1, the latter from our Book of 
Isaiah, chapter xl. 3. Just as the name ‘ David’ stands for the 
psalms in general, and ‘Solomon’ for all wisdom literature, so 
the whole roll of prophecy may be cited by the names of the 
two most prominent prophets. There are traces of different 
rolls of the prophets commencing severally with Isaiah and 
Jeremiah. But the naturalness of this is increased if, as there 
is reason to suppose, the latter part of our Zechariah, and 
Malachi, were originally anonymous books of prophecy. See 
the Minor Prophets volume of this series, pages v—vii. 


ST. MARK 


As already stated in the Introduction the gospel of St. Mark 
takes the literary form of independent sections, narrating suc- 
cessive incidents, rather than that of a regularly arranged 
history. 

Page 113. As itis written in Isaiah the prophet: see above, 
note to page I03. 


269 


ii-viii —@ St. Mark 


ii. This section seems to be giving a general picture of the 
ministry of Jesus, with illustrative particulars. Most of it is a 
specimen day of work in Capernaum. 

iii. A note of this section, and of a good deal of St. Mark’s 
gospel, is the suggestion of the crowding upon Jesus, produced 
by the fame of his miracles. 

Page 116. See thou say nothing to any man. see above, 
note to Matthew IV. i. 

iv. The two incidents of this section are connected together 
by the three evangelists, but Mark preserves the link between 
them: that the feast in Matthew’s house took place while John’s 
disciples and the Pharisees were observing a fast. 

vi. While this section is a general picture, yet it serves to 
link the thronging of the multitudes, which is so much insisted 
on by St. Mark, with the selection of an inner circle of disciples. 

vii. It is characteristic of Mark to preserve visible links 
between incidents which elsewhere stand side by side. (Com- 
pare Matthew VI. iv.) Jesus goes into a house to eat bread, 
possibly for the purpose of meeting the deputation of scribes 
from Jerusalem. The pressure of the crowd disturbs the meal: 
this brings the brethren of Jesus to the rescue, and draws out 
the blasphemy of the scribes. At the end of Jesus’s rebuke his 
brethren are still unable to get admittance through the crowd. 

Page 121. Js guilty of an eternal sin: see above, note to 
Matthew V1. iv. 

viii. The threefold division I have made of this section 
brings out its analogy with the corresponding section of Matthew 
(VII: see notes to that section). All the three evangelists 

270 


———Eo ee 


Notes %& ix, xi 


make an epoch in Christ’s ministry by this division between the 
outer multitude and the inner circle of disciples, and the address- 
ing to each a different type of teaching. The first and third 
divisions of this section of Mark give examples of the public 
parables. There is the Parable of the Sower, which inaugurates 
this mode of teaching; the Parable of the Mustard Seed; and 
a third, peculiar to Mark, which suggests how the seed once 
planted must be left to work its own effects, the husbandman 
being unable to hurry its growth, or to interfere in any way until 
the harvest. Between I and 3 is the address to the inner circle 
of disciples, explaining the principle of the separation, and 
illustrating by the interpretation of the main parable. To this 
St. Mark adds teachings bringing out that these special instruc- 
tions to the inner circle are only given them in order that they 
may pass them on to those outside. Here Mark introduces the 
image of the lamp —they are to be the light of the world — 
and the principle Wi2th what measure ye mete, etc., which 
Matthew embodies in the general discourse, or ‘Sermon on the 
Mount.’ 

ix. The unity of this section is easily recognised: incidents 
on either side of the lake in the same journey to and fro, 

xi. The connection of matter in this section seems to be as 
follows. The enlarged area of action made by the journeys of 
the apostles brings the fame of the new movement to the ears 
of Herod: the mention of this name leads to the story of the 
execution of John the Baptist. The return of the apostles is 
made an occasion for seeking rest: but the thronging of the 
multitudes into the desert prevents this, and leads to the miracle 

271 


xi-xviii 3 St. Mark 


of feeding. Then Jesus seeks rest by night, and on his return 
to the disciples occurs the miracle on the sea. On his arrival 
on the other side there is fresh pressure of the multitude, and 
so we pass to xii. In S¢. Matthew (VIII. ii) it is the news of 
the Baptist’s death, brought home by the apostles on their 
return that is made the motive for seeking rest. 

Page 130. Wheresoever ye enter into a house, etc. We have 
here the substance rather than the full text of the commission. 
Compare above, note to Matthew V. 

Page 134. The Tradition of the Elders: see above, note 
to Matthew VIII. iii. 

Page 134, footnote. I have here, as elsewhere, used the 
modern form of a footnote to convey a parenthesis: the absence 
of this device from ancient MSS. gives often an appearance of 
awkwardness to style where there is none. Sen page 175 
of the Ecclesiastes volume.) 

xiii. For the incident itself compare above, page 253. 

xiv, xvi. Both sections illustrate Mark’s power of vivid de- 
tails. 

Page 139. And he charged them that they should tell no man 
of him — page 142. And he would not that any man should 
know tt,— Jesus seems to be unwilling that the recognition of 
the Messiahship shall stand alone, without the recognition of 
the Messiah’s sufferings. It is part of his wider purpose to re- 
strain the appeal to mere wonder working. Compare above, 
note to Matthew IV. i. 

xviii. A comparison of this section with A/atthew IX. ii is 
interesting. Matthew presents a series of important teachings, 

272 


Notes 8 XViii-xxvii 


the link between which is the idea of ‘offences,’ the whole 
arising out of an incident he preserves in which Jesus paid 
tribute to avoid giving offence. Mark, who omits that circum- 
stance, interrupts the series of discourses by another incident, 
that of the man casting: out devils in Christ’s name but not fol- 
lowing Christ. Possibly the series of teachings may have been 
linked together by the object lesson of a little child in the midst: 
Mark has preserved this visible link, Matthew the logical con- 
nection. 

Page 143. or every one shall be salted with fire... have 
salt in yourselves, and be at peace one with another. — Compare 
Matthew V1. ii: Ve are the salt of the earth. The connection of 
thought is not difficult: Ye are the purifying force of the world: 
this purifying force must be maintained at all costs, even at the 
cost of the purifying fire of suffering [viz. the sacrifices of which 
he has just spoken]: thus he bids them cast off for this purpose 
even their natural ambition and rivalry [de at peace one with 
another]. Fire is appropriately used for the supreme purifying 
power: compare MJa/thew, page 14, where it is contrasted with 
the weaker purifying power of water. John baptizes with water, 
but his mightier successor with fire. 

Page146. But many that are first shall be last, etc. The 
connection of this with what precedes is best seen in the fuller 
report of (Zatthew = see note to IX. iii. 

xxv. For the Incident of the Fig tree compare note to J/az- 
thew X. i. 

Page 154. And the scribe said unto him, Of a truth, Master, 
thou hast well said, etc. The difference of the two incidents as 

T 273 


xxix-Appendix ~#%& St. Mark 


related here and in St. Matthew (page 83) is characteristic of 
the two writers. Mark gives the visible picture of a particular 
incident seen by an eye witness; Matthew is collecting a series 
of questions solved by Jesus, and the difference in personal char- 
acter between this scribe and the other questioners does not 
concern him. 

xxix. See note to Matthew XI. 

xxx. See note to Matthew XII. i. 

Page 161. This is my blood of the covenant, etc.: see below, 
note to page 188. 

Page 163. And acertain young man followed with him, etc. 
Probably the explanation of this otherwise isolated circumstance 
is that it is one of the graphic details of which this gospel is full. 
A sleeper roused in the night follows to see what the disturbance 
is: the rough soldiers lay hold of his extemporised garment, and 
he flees naked. Another example of the mixture of curiosity and 
panic which was manifested by Peter on that night. 

Appendix. Both the external evidence of MSS. and ancient 
authorities, and the internal evidence from the sentences them- 
selves, concur in suggesting that this is not the final section of 
the gospel, but an appendix added subsequently because the 
conclusion (xxxvi) was abrupt. In style it appears, not a nar- 
rative, but a compendium of the appearances of Jesus after his 
resurrection: one of these appearances being the very incident 
which was related in the previous section. 

274 


SYLLABUS AND NOTES 


TO 


THE EPISTLES 





AN EPISTLE TO HEBREWS 
Syllabus 


*,* A paragraph in the Syllabus usually represents a paragraph 
in the text. 


[The epistle describes itself at its close as a ‘word of exhor- 
tation.’ Two lines of thought are traceable in it: (1) a strain 
of exhortation (indented in the syllabus to the left); and (2) 
distinct arguments approaching to digressions which establish 
particular points occurring in the general strain of exhortation 
(indented to the right). These digressive arguments include 
the most important parts of the epistle; the thoughts they con- 
tribute are gathered up by the strain of exhortation as it re- 
sumes. ] 


I 


Now that God’s scattered revelations to the fathers by prophets 
have become a full revelation through a Son, exalted after his 
finished work of purification as far above the angels as he is 
beyond them by inheritance: : 


for the Scriptures speak not of the angels as ‘sons’ — they 
are ‘ winds,’ ‘ flames of fre’—their mission is to do service 
for the sake of the heirs of salvation: 

277 


Hebrews ~& Epistles General 





how much more earnest heed should we give not to drift away 
from this greater salvation—a salvation by one to whom ‘all 
things’ are subjected. 
But not yet: Jesus hath been made “a little lower than the 
angels’ and exalted through death and sufferings, that the 
author of salvation might partake in all things pertaining 
to his brethren, and so be a merciful and faithful HicH 
PrigsT between God and a sinful people. 


: 
Wherefore consider this High Priest of our confession —faith- 
ful as Moses, yet with more glory in proportion as a son is above : 
aservant. Take heed that the evil heart of unbelief which kept 
the followers of Moses from ‘ entering into His rest’ keep not us 
from the true ‘ rest.’ 
For it was the followers of Moses who provoked and were 
excluded, but it is to us that the psalmist’s word of ‘rest’ 
must apply: not to the rest after the creation, nor the rest 
of the promised land: there must remain a Sabbath rest for 


God’s people, a rest from works. 
Let us hold fast our confession, confiding in a High Priest, 
tempted and thus able to succour the tempted, appointed like 
,other priests by God, by obedience and suffering made perfect, 
and thus author of an eternal salvation, A HIGH PRIEST AFTER 
THE ORDER OF MELCHIZEDEK. 

But is it any use to treat of this theme with those who lin- 

ger in the milk of first principles instead of pressing on to 

278 


Notes % Hebrews 


strong meat and fulness of growth? Those who have lost 
the taste for the heavenly word have no means of renewing 
themselves, while they thus crucify afresh the Son of God. 
But your former love and diligence is earnest that you will 
press on to the fulness of hope, secured by God’s promise 
and oath: a hope extending whither there has preceded 
us this High Priest for ever after the order of Melchiz- 
edek. 

(1) Melchizedek ABIDETH A PRIEST CONTINUALLY. Abra- 
ham (and in Abraham the Levitical priesthood) paying to 
him tithes foreshadowed imperfections and change of 
Levitical law.—Jesus is surety of a better covenant: ap- 
pointed by oath that can not be repented of; not mortal 
and therefore needing successors; not sinful and so need- 
ing daily sacrifices: by sacrifice of himself once for all 
perfected for evermore. 

(2) Especially to be emphasised: our High Priest is minis- 
ter of the TRUE TABERNACLE, of which the tabernacle made 
by Moses was but a shadow, and so is minister of a better 
covenant [founded on better promises]. Under the ordi- 
nances of the first covenant the High Priest passed with 
blood once a year through the first tabernacle into the 
Holy of Holies, the way to the holy place not yet having 
been made manifest: but Christ, through the more perfect 
tabernacle ‘not made with hands’ passed once for all with 
his own blood into the holy place, making eternal redemp- 
tion. 

(3) His better sacrifice makes him MEDIATOR oF A NEW 

279 


Hebrews 4 Epistles General 


COVENANT: his death is the dedicatory death of the cove- 
nant — his blood is the cleansing for heavenly things, as 
the blood of bulls and goats was for their copies. — As 
death comes but once, and then is the judgment, so Christ’s 
death is once for all, and then cometh his salvation. — 
The old sacrifices by their not ceasing to be offered con- 
fessed their imperfection: in Christ is realised the psalm- 
ist’s vision that takes away ‘sacrifices’ and establishes a 
‘ coming to do God’s will’ — here is the ‘ remission of sins’ 
that accompanied the prophet’s ‘new covenant.’ 


Ill 


With this High Priest then, and this way he has dedicated for 
us into the holy place, and with hearts thus sprinkled from an 
evil conscience, let us hold fast our confession and hope, that 
it waver not as the day approaches. —To shrink back after re- 
ceiving knowledge of the truth will bring sorer doom than the 
violation of Moses’ law. — Your former endurance needs to be 
supplemented by patience: it is ‘BY FAITH that the righteous 
shall live.’ 


This ‘faith’ gives substance to future hopes, and dares to 
put the unseen to the test.—The glorious array of the 
fathers had witness borne to them that they thus made trial 
by faith, and yet received not, waiting for us before they 
could be made perfect. 


Therefore with all these accepted witnesses to faith let us gird 
ourselves to our race, with eyes on our faith’s captain, — Endure 
280 


Notes 8 Hebrews 


what is but chastening, that shall bring forth fruits of righteous- 
ness. — Strengthen one another — see also that no single poison- 
ous root trouble the many. 

Not to the material terrors of Moses’ mount have ye come, 
but to the spiritual glories of Mount Zion and the mediator of 
the New Covenant: a voice then shook the earth, our promise 
is the ‘Yet once more’ of shaking that brings a kingdom not 
to be shaken, 


IV 


General exhortations. — Especially against being swayed by 
diverse doctrines: they of the tabernacle are no authorities for 
us, who go with Jesus outside the camp and share his reproach. 


Notes 


Page 175. Jf the word spoken through angels proved stedfast 
etc. The connection of angelic mediation with the giving of 
the law is hinted at in Deuteronomy, chapter xxxiii. 2; but was 
a widespread idea in New Testament times. Compare Acés, 
chapter vii. 35; Galatians, chapter iii. 19. 

Page 176: quotations. The first quotation is from Psalms 
xxii. 22: the writer evidently reads it as a Messianic psalm. 
The other two are probably representations of /sazah, chapter 
viii. 17, 18. The point of the citation is difficult to catch: it 
appears to be that Isaiah, accepting (in the words, J w2ll put 
my trust, etc.) his function of being a ‘sign’ to Israel, associates 
with him in this function his own children (the sharers in flesh 

281 


Hebrews -4 Epistles General 


and blood of the next sentence). So the Son associates himself 
with flesh and blood in his work of mediation. 

Page 177. As was Moses in all His house: compare Num- 
bers, chapter xii. 7: My servant Moses is not so; he is faithful 
in all mine house. 

Page 182. As touching those who were once enlightened... 
it is impossible to renew them... the while they crucify, etc. 
This description of a spiritual state, hopeless as long as it lasts, 
may be compared with similar passages of the gospels: com- 
pare note on Aatthew VI. iv. 

Page 184. Not after the law of a carnal commandment : the 
context shows that carma/ is used in the sense of limited by mor- 
tality. So page 187, carnal ordinances. 

Page 186: footnote. Here as elsewhere I use the modern 
device of footnotes to convey parentheses which, as they stand 
in the text, obscure the argument, and give an impression of 
awkwardness of style, where there is in reality only difference 
of page setting. 

Page 187. Through the greater and more perfect tabernacle 
not made with hands. Though the text does not explicitly 
state what point, in the elaborate analogy, is to be understood 
as antitype to ‘tabernacle,’ yet the words ‘ not made with hands’ 
call up the prominent saying of Christ: Destroy this temple... 
and in three days I will raise it up —he spake of the temple of 
his body. (John, chapter ii. 19.) 

Page 188. For where a covenant is, there must of necessity 
be the death of him that made it. For a covenant is of force 
where there hath been death. The text of the R.V. in these two 

282 


Notes & Hebrews 


sentences changes the rendering of the word that runs through 
the whole passage from covenant to testament. As the margin 
says, the Greek word means both. But the argument requires 
that the same word be used throughout. Moreover the word 
testament in this connection introduces an image familiar to the 
English reader, but of no force to Hebrews, with whom ‘ testa- 
ments’ in the sense of ‘wills’ were scarcely known. On the 
other hand, the image required by the whole context is one 
unfamiliar to the English reader, but perfectly intelligible to 
those to whom the epistle is addressed. The reference is to 
the sacrifices of animals which were the formal sign of a cove- 
nant between parties: the stroke of death being the irrevocable 
seal set on an agreement from which there can be no departing. 
An elaborate act of this kind accompanies the establishment of 
the covenant in Exodus (chapter xxiv): which indeed is kept 
in view throughout the whole of the remaining argument. — 
The same notion underlies the words of Christ in the Last 
Supper: This cup is the new covenant in my blood (I Corin- 
thians, chapter xi. 25; the briefer form is given in St. Matthew : 
this is my blood of the covenant). 

Page 192. But my righteous one shall live by faith: and if 
he shrink back, etc. The citation is from Habakkuk, chapter ii: 
but from the Greek version, which has a different sense and 
reference from the Hebrew version represented in our O.T. 

Page 196. Compassed about with so great a cloud of witnesses. 
There is an ambiguity in the English word witness which does 
not hold of the original. The cloud is, not of spectators, but 
of those who ave had witness borne to them that they were 

283 


St. James +6 Epistles acai 

Pees caret saws Sh 
faithful: so throughout the preceding paragraphs. —TZhe sin 
which is admired of many. the beautiful phrase of the R.V. 
and A.V. text: ‘sin that doth so easily beset us’ is hardly 
borne out by the Greek. The image is that of keeping on a 
fine garment though it hinders the running. 

Page 198. The blood of sprinkling that speaketh better than © 
Abel: a reference to Genesis, chapter iv. 10: The voice of thy 
brother’s blood crieth unto me from the ground. Soabove: He be- 
ing dead yet speaketh (page 193). 


ST. JAMES 


This is a miscellany of Wisdom literature: another ‘ Wisdom 
Epistle,’ but of the simplest kind, is found in the Book of — 
Proverbs (page 103 of that volume). In Wisdom literature it 
is natural to look for separate sayings, not a continuous argu- 
ment. The forms followed by St. James are chiefly two: 
(1) The Maxim: a gnomic text, with a prose expansion. (The 
texts in this edition are printed in italics.) Compare above, page 
248. Several of these maxims of this epistle may be termed — 
‘Paradoxes.’ — (2) The Essay. For both compare Introduction © 
to the Zcclesiasticus volume, pages xi-xiit. — Of course the mat- — 
ter of the epistle is a Christianised form of traditional wisdom; 
and, as an outward mark, my brethren takes the place of the old 
formula, my son. 

iv. This is the most elaborate and difficult of the essays of — 
St. James. Its topic is the Sources of the Evil and Good in us. © 
The opening note is temptation, or the struggle of evil and good. 
Then the origin of the Evil in us is put under the image of © 

284 


Notes & St. James 


childbirth: one parent is the individual himself [or his will, we 
may say by analogy with the other paragraph], the other his 
lust: this is not a marriage but a seduction. The thought is 
carried forward to a second generation: lust, sin, death. — Pass- 
ing to the origin of Good, the writer again uses the image of 
birth: the Divine will and the word of truth beget in us an 
inborn word. Development of good consists in listening for 
this inborn word (swift fo hear), avoiding all that drowns the 
sound. Especially essential is the acting on this inborn word 
so far as heard: here the imagery changes to that of a mirror. 
Practical examples conclude the essay. 

v. Lf ye fulfil the royal law... ye do well: but uf ye have 
respect of persons ye commit sin, The argument appears to be 
as follows: You take your stand on the letter of the law, ‘ Thou 
shalt love,’ etc. and refuse to transgress it. But respecting 
persons is equally a transgression of the law: and to transgress 
in one point is as bad as to transgress in another. Rather, take 
your stand on Christian liberty and mercy. 

vii. This essay is full of reminiscences of Zcclestasticus : 
compare in that volume I. xxi, lix, xxx; II. xviii. 

ix. But he giveth more grace. The connection is obscure: 
perhaps it may be put thus. The spirit of longing envy in you 
is not of God’s planting; but he will give more grace to over- 
come it in proportion to its strength (compare the suggestion 
of strength in the expression Jong unto envying): yet only to 
the humble. Wherefore, etc. 

x. He that speaketh against a brother ... speaketh against 
the law. It is a characteristic of the epistle that it represents 

285 


St. Peter +4 Epistles General 


Christian liberty, not as a relaxation of law, but as a higher law. 
He who censoriously interferes with his brother’s freedom of 
action is attacking this supreme law of liberty. 


EPISTLES OF ST. PETER: No. 1 
Syllabus 


** A paragraph in the Syllabus usually represents a paragraph 
of the text. 


I 


The epistle starts with a recital of the LIVING HOPE, restored 
through the resurrection of Jesus to the faithful, while they are 
being guarded to their final salvation: a theme of joy amid 
their manifold temptations, an object of search to the ancient 
prophets, an object of interest to angels. 

The true attitude in presence of such a Hope: sober effort — 
holiness in place of former lusts — fear, alike in regard of the 
righteous Judge and the price of their redemption — fervent 
love of the brethren, lower love being purged away by obedience. 
— As babes born of the incorruptible seed of God’s word to grow 
with spiritual milk unto salyation— as living stones to build up 
a spiritual house: a priesthood for spiritual sacrifices, an elect 
race, God’s own possession. 

2 


More particular exhortations to the realisation of this attitude. 
First of all, by abstinence from fleshly lusts to become a testi- 
286 


Notes 9 St. Peter 


mony to the Gentiles —to silence outsiders by well-doing in all 
social relationships — as subjects —as servants (patient even to 
the froward, since Christ their redeemer was thus patient) —as 
wives (seeking the inner adornment of a quiet spirit) —as 
husbands. : 

To sum up: tenderly united among themselves to meet out- 
side persecution, not by reviling back, but by blessing with the 
blessings of which they are heirs. — To suffer for well-doing is 
their calling, as Christ suffered for others’ sins. — As Christ was 
put to death in the flesh [but quickened in the spirit, so as to 
preach to the disobedient spirits in prison] so let their own 
sufferings be made a death to the life of lust and a living to the 
will of God. 


3 


The end is at hand: let their sobriety, their love, their work, 
be all quickened. — The fiery trial must not be thought a strange 
thing by the partakers of Christ’s sufferings: it means that judg- 
ment is beginning at the house of God. — Let the elder in his 
oversight and the younger in their subjection humble themselves 
under the mighty hand of God, waiting for their exaltation in 
due time. 

Notes 


Page 219. Having been begotten again not of corruptible 
seed, etc. While retaining the words of the R.V. I have altered 
the punctuation, so as to take this participial clause with what 
follows and not with what precedes. [The Greek admits of 
this.] There is little point in associating the idea of the incor- 

287 


St. Peter ~§ Epistles General ; 


ruptible seed, so strongly emphasised, with the fervent love of 
the brethren. On the other hand, much strength is added to 
the passage if this incorruptible seed is made the first item in the 
continued image of dabes — spiritual milk... grow unto salva- 
tion. This participial clause having been interrupted by a 
parenthesis, including a lengthy quotation, is linked on to another 
participial clause by a “kerefore, which repeats the causal rela- 
tion implied in a participial clause. There is a similar use of 
then after the long parenthesis on page 224: forasmuch then 
as Christ suffered in the flesh. 

Page 223. For, He that would love life, etc. The relevancy 
of the quotation is to the whole command (to meet persecution 
with blessing), not to the sentence immediately preceding. 

Page 224. For unto this end was the gospel preached even 
to the dead; the dead are the spirits in prison of page 223: the 
position of the sentence shows that both the elements here 
asserted of Christ—put to death in the flesh, and ministering 
in the spirit to the dead — are pressed into the analogy between 
Christ and his followers: see Syllabus. 


EPISTLES OF ST. PETER: No. u 
Syllabus 


*,* A paragraph of the Syllabus usually represents a paragraph 
of the text. 
The epistle starts from the formula of greeting: Grace be 


multiplied to the possessors of the promises: a succession of 
288 


; 
7 
{ 


Notes & St. Peter 


graces, richly supplying an entrance into the eternal kingdom 
of Jesus Christ. 

The life work of the writer is thus to stir up to remembrance 
of the coming of Christ—since he has been one of the eye 
witnesses of his majesty——and thus has a confirmation of the 
word of prophecy. — But just as there were false prophets of old, 
so now there shall be false teachers — moved by lasciviousness 
and covetousness —as to their certain doom, God’s dealings with 
the angels, with Noah’s world, with Sodom and Lot, are testi- 
monies how God can deliver the godly and keep the unrighteous 
under punishment unto the day of judgment.— With every 
horror of defilement and disorder these re-ensnare to corruption 
those who are escaping: dogs returning to their own vomit. 

This second epistle like the first is to stir up to remembrance 
of words received from prophets and from the Lord through 
apostles. Mockers will arise, casting doubts on Christ’s coming 
because of the unbroken course of things since the creation — 
but as the old world by water so the present world shall perish 
by fire— with the Lord a day and a thousand years are alike: 
the judgment will come like a thief in the night. — Live in the 
light of this coming judgment, and account the longsuffering of 
the Lord as salvation. 

U 289 


St. Jude ~6 Epistles General 


THE EPISTLE OF ST. JUDE 
Syllabus 


*,* A paragraph of the Syllabus usually represents a paragraph 
of the text. 


The writer’s general purpose to write quickened by the privy 
entering in of corrupters: his word is, contend for the faith 
once for all delivered to the saints. 

Remember the judgment of the Israelites in the wilderness, 
of the fallen angels, of Sodom and Gomorrah— of like kind 
are these corrupters: fleshly and disorderly, things of horror — 
of these Enoch prophesied destruction —and the Lord Jesus 
Christ forewarned. — For yourselves: build up yourselves in 
your most holy faith—and on the erring have mercy, though 
mercy have to mingle with hate. ‘ 

290 


. 


INDEX 


AND 


REFERENCE TABLE 


iid Matted 5 iw, | 





REFERENCE TABLE 


To connect the Numbering of the Present Edition with the Chapters 


and Verses of the Bribie 


ST. MATTHEW 


Chap. Verse Page 


GEN CALO BY. wialeiclelei= viciaidis\ele ssw eiueldeselvicsves cus vas I 
I Dhe Birth Of feEsus. ss cccsiic cise enccesises 
II 
II John the Baptist and the Appearance of 
MeStSH IMME MLIC acc; -1eatelers)cjoisitelolsisiciekelee III 
IV 
III Opening of the Ministry of Jesus and the 
EVEMLOLG MOISCOUUSE-torcl mele eleloln olslslslnsolele 
v 
loadaghocbnadcuudooouuanasuaronaggaanc 
Wsondonbecedo snosogeSodnUDOOUBeDaDOte 
ills bovonh bs donccdadoovonbo soos odgHdaa go 
Mi odbodscsbooorsbobSUSUghooo UDO moSDb aT 
Wegadouan: wooo bocotoube doo eoURoraao de VI 
Wile o aioe onbedoobobpoUno GUNES OUBHOONe JC 
Wil! 33 BU Ontirea Gadde Denes ooo TOC neo VII 
IV First Impressions: Gathering of Disciples 
and Hints of Antagonism 
Nooo adogueashoue oonbospaouponuoUooRoaD 
VIII 
Ms doodonApSc udboosoonuerodgaDnc seeeees 


293 


28 


23 


5 


9 
Io 


13 
14 


17 
18 
18 
19 
19 
19 
22 
24 
26 


29 
29) 
31 


ae. ee oT 


—~@ Reference Table 





Chap. Verse Page 


Tih. cecccccccsscccucsvescvcn Jvenons eee IX x {4.38 
| Pree yO 3m 3% 
V_ Organisation of Apostles and the Sevenfold 

Commission ......-+++++ vee cecsences 35 36 

x ea 

XI i 40 

VI Growing Isolation of Jesus and His Ministry 

Tot devs cvnocscceenase essen acesenee Ss ae 

Ths ssoda's os oe cuce cue cos een ene 20 42 

1 Se ee re cane BILL 2 iad 

IV. 0000s ccc wecs once say aepeeeene eee 22 8645 

VII The Public Parable and the Private Inter- 

pretation. j.0iss6s3s-0meNen secceeees MII r 49 

i 2.0 2 bibie v0.00 600.00 90.9.5\06 5.2 anne . 3 49 

ere eee 24 «CSI 

TEL, 0c 6.0 ciclsc nwinie oc ssa» Sl ae gx) i532 

TV. oo onic emt ee ce nivins enw nins alee oe 

Wes weewcesmsecnsu uc ose e seinen “4 8653 

Vie oi vec coweccesensacecescsessussueam 45 53 

Wil. no'n.0's ws n'0.0 stinnin eS nope se . 7 SS 

VIII The Greater Miracles and the Growing 

Antagonism 

Ts ob ¥.cs woticis axqnaos.0<5yaeenne oC ss 

| eo XIV x2) Se 

Hil. wise daccccessenceussnds0cmmeeee XV I 58 

TV in w'e'e0 0:6 cio'n's vn due t's sense anion ar 60 

We ceaccedeedsscinsae «sinh tegen - 29 «460 

XVI ee 


IX Fuller Recognition by the Disciples of the 
Kingdom and Questions arising there- 
ye 294 


Reference Table 


Chap. 
Madea feted eixtalayaLelalafa(ebeiolayaletiale sietetela siete XVI 
XVII 
We Godbp anos CUdemaoe aoebSouNaNaOD 
: XVIII 
is SoS hohoob sdogood soseoendepabacs XIX 
XX 
He cao qepoeDDEOoGe shoOndbOOuDG I 
X Entry into Jerusalem and Final Breach 
with the Ruling Classes 
Nas oosce sebonanbooe Haconmesbnaoode XXI 
No coon g Sans onop soe or ona oonoOUmDO SS 
XXII 
Wids sosencodbbopotocbospobedueaso 7s 
Moa 6an0 cano CDE deoeLoopObHO Ed onOO XXIII 
XI Discourse to the Disciples: The Seven- 
fold Revelation of the End........ XXIV 
KXV 
XII The Passion and Resurrection of Jesus 
Matec fetta a ehevatay aistaieistorersieieresislaielsieraie« XXVI 
icing asco oscubonsagsonooubdecne: 
Iiils soo abP 6 ao oouDepO POD OnIOUee 
Tes Sia dodzine undedaabemoapunaeHaope XXVII 
EAvaleemeter waters ataisie isin! afaverale cintalaysie-a/aistaje 
Wig so ood Doosan or naquonededauossane 
Wis 5 goa das oA soa sborags ded dos nse XXVIII 
ST. MARK 
i sosabodsaecpenons odeopousepdnoauouad I 
Wh. shadesbaddcsomocoosouubudd DOB abocer 
i)! So dng tonbondouonocodssabadoannn terete 


Verse Page 
13 63 
I 64 
22 66 
I 67 
I 7o 
i 73 
17 74 
I 76 
23 78 
I 80 
15 82 
I 84 
I 88 
I 92 
r 96 
17 97 
30 98 
I 102 
27 104 
57. 106 
I 107 
I 13 
14 114 
40 116 


~§ Reference Table 


Chap. Verse Page 
II I 117 


IV. ccccucccccccevcuccsveveecevescsscwewielnls 13 118 
Wiclavccicntarsdussss\ hmmee bench vou vvnsen 233 «rI9 
Ill I 119 

Vis js.c os wise s o\e\s's\0 00 be ob hole’ visa bs so 7 120 
Vibewtsacoccvdvesecscecceuwee enc saat 20 12 
VIM Scio ba ols wis’ tainlo © v'eic'e'd u's’ o'aie'o clei bioipahanannmnnE IV I 122 
IX) g's 0 winlala’s Wisiw apes so cls aie etsy been 35-125 
Vv I 125 

Kivin'e <icje'ne's's'biein ole, h's!s)e!s\ofaleia‘e's fet cln sitet VI I 129 

Kiso (ele 's.9'o.s:°4, #,5:0:410 w/v 'e'eele c/alate ¢icla wie een 6 129 

> 3 A I RMR AO VII I 133 
KUL. oc cen cies wicle o's 0'e wlelaie ve'a'ee'c visa leiWe lige 24 135 
MIV aioe cldse cs ebea sce'esleuls see's slowly Sean 31 136 
KVielo.sia.d ninein clei bie see ne oss ¢\slelein'aee ete VIII I 136 
EVI cos sce cc ee nen s a's's'cleclelors ena 0 ee seen 22 138 
RVIT a (sioicin ce 1.4. is \e,n\b\a(0 « win ele ae «es adiele 27 139 
IX I 140 

BEVIN cio cia cf o.e6,5)0 0 «Sin alae e pis ele/a’e'e wien ee Seve 30 142 
REX’: (ute ole se ule = Wiaie « oh'hln’alela’e!ototela' elas ee x I 144 
RORsbiais weitlce'ctwiets sists wivieletalt! ale! u'w o'vle! «ie phate ane rg). 34s 
KXDs occ cca vc cece vee es wleleis's\e vio w\elvin Ste main 17 145 
RXITLsic Ges sine) ciclo oie. o ve vislaicicle’n'slaiute's na aren 32 146 
3.111 CL Ore ORO COCKS 46 148 
MEV cre cele lsie bw tities d iieluidieed oles een XI I 149 
KEV jw clele/a/alsieieie's/e'e'v'stein!sie/s/einieis eevee ean Ir 149 
EXV1. wccccesscvwsiccvucnccrue ec ccecccegecuce . 27 Ist 
XI xvi.’ 3px 

TWVNGeic cis bsdvnsiseteue te slvihailys Sieh n we are 5 "59 
REVI vv rey nes sipwebth enh Sic kces Ore ken 5 41 155 


Reference Table & 


Chap. Verse Page 


PEIN. sieieic)= Joos SinorbbeserbsAdbe cadena! a5SG65 XIII 

TSekrS Gohecoosadge Chuooobtc dda copnbopecaodd XIV 
TEStW ocogecoe baw ane CCEROSUD oo CEUGE SOU Gh DOO 5e 
PSB ss sug og goog oseeecugunegendouecodonasdasc - 

STEW. o up poonocibttienos oSanooadoccsode saapase XV 
BESET Meret etafelataleiat aie efovetoyalelnimralelel ainia/ated'sialpiels| stciele ister 
JOSNTs oop be oshocath coe sendoreseecneedoesnseca 

TRENT goa gsgse connec anogasosocodaée sSebeer acs XVI 
BAPE IER let alate ielelatereiaelelel sie) eteiertd omieissiaia lates oie : 

HEBREWS 

Die rolgiet bat sfotv inte teats afa\a)e'<)xinia/clajulatotetsivin\xtels\aselstels = I 

II 

Il. saeggeouas feaanaddesbosnooSepocodossadb III 

IV 

Vv 

VI 

VII 

VIII 

IX 

x 
Widen sesoae Sade booonageScoondodencogsasuer 

XI 

XII 

UM on soon oaougeeococdnbrorcssoeodonoecono 7c XIII 

ST. fA MES 

SUERTE UIC 6+ Soo cong Jodo Soe oe doo nrosssecod I 
i The Joy of Temptation................ 
ii The Prayer for Wisdom..............- 


297 


Lal 
KH H HO 4H HH 4H 4 HAH YH 4 YH oH Mo 


156 
159 
160 
161 
165 
166 
168 
168 


169 


173 
175 
177 
178 
180 
18r 
183 
185 
186 
189 
IgI 
192 
196 
198 


203 
203 
203 


—~ Reference Table 


Chap. Verse Page 
iii A Paradox of High and Low.......-...++. I 9 24 
iv On the Sources of the Evil and the Good in us 12 204 
v On Respect of Persons......5.ssseneme Ae | | I 206 
wi’ Faith and Works. ...<<0s0ccsussemun cate 14 207 
vii The Responsibility of Speech........ iaphwy Ill I 208 

viii The Earthly Wisdom and the Wisdom from 
BIDOVE «ppp 0 wio'9i0''s10 1010 wcreis' a wena 130 209 
ix On Worldly Pleasures. ....---<<-se0==eenee IV x ato 
x A Maxim against Judging............ ewes II 21r 
xi The Judgment to Come............+ swaine'a sa i 
Vv I 212 
xii The Blessed Work of Converting..... wdowed 19 214 

I ST. PETER 
PS oding | 32), See I I 217 
islstainiete sic'cln ule sls ie)sin= </ouiete ='s'w'als\ainiatete en oo 3 3217 
II. x alg 
Bs piawiate hese alk ae ie 2 iawn lolita sav eee xx mat 
Ill x. ga2 
IV I 224 
perro ee niche maa aiad Gepiatin su Catia seweeaeign we 7 22% 
Vv I 225 
II ST. PETER 

PODEPSTIEDTLOM ony cin we'si<.n'a/empibiuiels «to ee ry! I 231 
PIPESHE dNicasaudeles saivie Perm a: + mgr 
Il I 233 
Il I 235 


Reference Table & 


ST. JUDE 
Verse Page 
PIPES SCT IDELOTENNaicialelalelaininla!=/ale u[s! ele) visialn)eis'v)a{els\a[a/=ia ietsivtavets ole I 241 
PE DESL PET la ininigtatvisis, » lalels(elsiai= eisiele\etelajefe ele ulatel ofa(ele ote aielwiat/ tints 3 241 


299 





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The Modern Reader’s Bible. 


A Series of Books from the Sacred Scriptures, 
presented in Modern Literary Form, 
BY 


RICHARD G. MOULTON, 
M.A. (Camb.), Ph.D. (Penn.), 


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it one of the most important spiritual and literary events of the 
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mean, and in our judgment it does mean, the renewal of a fresh and 
deep impression of the beauty and power of the supreme spiritual 
writing of the world.” 


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Presbyterian out with great skill and helpfulness. Both the 
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ECCLESIASTES— WISDOM OF SOLOMON 


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